Commentary on Genesis and Exodus

QUEST. I. Of the name of the Tabernacle, and which part of the Sanctuary was properly so called.

Vers. 1. THou shalt make the Tabernacle. 1. This word translated Tabernacle, in the Hebrew, misca • , which properly signifieth, hab • taculum, an habitation, is taken either generally, and so it was divided into two parts, in clausam, & apertam, into that part which was covered, which was properly called the Tabernacle, or that which was open, where they offered their burnt offerings, which could not be made in the covered part, because of the fire and smoke ascending: or particularly, the Tabernacle was taken for the special and principal part, which was, the curtain made of blew and purple • ilke, Arias Montan. 2. The rest, beside this, were either apertoria Tabernaculi, vel late • a, the coverings of the Tabernacle, which were three, of goats hair, rams skins, and badgers skins. By looking then exactly into the text, we shall find, that the Tabernacle consisted substantially of those ten curtains first described, Cajetan. 3. Tostatus giveth this annotation of this word Tabernacle, which signifieth an house made ex tabulis, of boards. But howsoever the Latin word may be so derived, the Hebrew word miscan, signifieth an habitation, of sucan, to dwell, as the Lord himself saith, chap. 25.8. They shall make me a Sanctuary to dwell in. The boards were not this Tabernacle; for it is said, verse. 15. Thou shalt make boards for the Tabernacle ; and the curtains of goats hair was a covering for the Tabernacle, verse. 17. The curtains then first described, are properly called the Tabernacle, misca • : the other curtains were called, • he, Ite • t • rium, a Tent, Vatablus.

QUEST. II. Why the Lord appointed a Tabernacle to be erected, and that in the wilderness.

THou shalt make a Tabernacle. 1. It was requisite, that a special place for God's worship should be made, for more reverence sake, as we see that Kings and Princes, pulchriores habitationes possident, have more costly and beautiful houses, that they might be had in greater admiration. So that, although in respect of God himself, who filleth heaven and earth, there was no necessity of any place; yet in regard of men, it was necessary in those two respects, that having a peculiar place ordained for the worship of God, Cum majori reverentia accederent ; They should approach with greater reverence, Et per dispositionem talis Tabernaculi significarentur, &c. And that by the disposing of such a Tabernacle, those things might be signified, which belonged unto Christ. Thomas.

2. It pleased God, that this Tabernacle should be first erected in the wilderness, before they came into Canaan: 1. Not so much because Moses that great Prophet, who was to end his days before they should come into the promised land, was the meetest instrument, to set forward that work. For God, who endued Moses with those gifts, could also have raised as great Prophets as Moses. 2. But one reason was, that his people being to sojourn in the desert 40. years, might be kept from idleness, and be exercised in the rites and ceremonies of the worship of God: lest, if no form of worship had been prescribed unto them, they might have swerved, and declined unto superstitious usages. 3. Another reason was, that they might be afore instructed, in the manner of the true worship, lest they should have fallen presently to the Idolatry of the Canaanites, after they had obtained their land; if they had not been settled before and well grounded in the right worship, Tostatus qu. 2.

QUEST. III. Why the Lord would not yet have a Temple yet built.

3. YEt the Lord would not enjoin his people now, to make him a Temple in some certain place, because they were now continually to remove their tents and dwelling, all the time of their sojourning in the wilderness. And it was a long time after they had possession of the land, before the Lord would have a Temple built: because till such time as the people had a King, to be able to defend them, and they had peace and quietness from their enemies, a Temple could not conveniently be built: therefore, neither in the time of the Judges, was this work taken in hand, because none of them was of sufficient power, and ability to do it, the government still shifting and changing from one to another: neither under Saul, and David, was it a fit time to begin that work, because they had much trouble and business with their enemies. God therefore reserved that work for the peaceable reign of Solomon. Tostat. qu. 3.

4. And this further may be alleged as a reason, why first the Lord would have a Tabernacle built, and afterward a Temple: Quod Tabernaculum prasentis adifici • m Ecclesia designat ; Because the Tabernacle doth design and show the state of the Church now present, sojourning in this world, and continually exercised: but Solomon's Temple was a figure of the Church of God in heaven, where there shall be peace and tranquility; as in the building of Solomon's Temple, the noise of a hammer was not heard, Beda.

QUEST. IV. Of what stuff these curtains were made.

Vers. 1. TEn curtains of fine twined linen, &c. 1. To omit here, both Augustine's note of some corrupt Interpreters, that instead of the Greek word 〈 in non-Latin alphabet 〉 in Latin a • laa, curtains, did read 〈◊〉 , courts; as though there should be ten courts in the Tabernacle: and to let pass also Rupertus notation of the word cortina, curtain, which he taketh to be derived of corium, leather; because at the first curtains were made of leather. 2. These curtains were not made of divers-pieces of cloth, of contrary colors sewed together, but the matter and stuff was fine twisted silk and linen, Simler. The word shes, silk, or linen may be derived of shasah, which signifieth to take the sixth part; because it is like it was twined in six threads together, Oleast. Like unto a fine cord or line, Iun. 3. Osiander thinketh that these colors were so mingled together, as yet one among the rest most appeared: and therefore some of them are called coverings of blew silk, some coverings of scarlet, Numb. 4.7, 8. But those there described, were not these great curtains, but other smaller coverings, that served to cover the things which were carried: It seemeth that these coverings were indifferently tempered of all these colors.

QUEST. V. Of the manner of work used in these curtains.

IN them thou shalt make Cherubims of broidered work. 1. Some think that these curtains were not only pictured with Cherubims, Angels, but withal flowers and such like, Cajetan. Josephus thinketh, that there were no pictures of men or beasts at all, but only of trees or flowers: but this is contrary to the text, which maketh special mention of Cherubims, Calvin. Simler. 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs, like unto young men with wings: and he also conjectureth with what colors they were set forth: their flesh with white and red, their wings with blew. But it is neither like that they were pictured in their full proportion: for then there should have been a great part of the curtains left bare and naked without any pictures, unless we imagine some other filling work: but they were such Cherubs, as were described before upon the Mercy seat: neither were they pictured naked, which was against that law, Exod. 20.26. which provideth that the nakedness of none should be discovered. As for the color of their face and wings, it was like to be such, as best served to resemble them.

3. Concerning the manner of work: it was not painted, and so set forth with colors; because then they should not have needed to have brought stuff of divers colors to make the curtains of, Tostat. qu 6. Cajetan thinketh that they were not made suendo, sed texend • , by sowing, but weaving. So the Septuag. Vatab. Some think it was altogether needle work: as the Latin Interpreter, Tostatus, Pagnius. But the word signifieth artificial or curious work, or work devised, Oleaster. There was both woven work in it, as may be gathered, chap, 28.32. and needle work also, because it was like on both sides: as appeareth in that the veils, and especially that which divided the most holy place from the Sanctuary, were wrought with Cherubims, verse. 31. which were of both sides all one, seeing they shown both ways, Iun. But such curious work could not be wrought but by the needle.

QUEST. VI. Whether every curtain were coupled by strings one to another, or five only to five.

Vers. 3. FIve curtains shall be coupled. 1. Some think that these five curtains were sewed together, and so made one great curtain: and five other more likewise sewed together, and made another great curtain: and these thus sewed together seemed as two great curtains, which were coupled together with strings and • aches. So Lyranus. Montanus, Tostatus, who last named showeth this to be the reason, why these two great curtains were coupled together by taches or rings and strings in the midst, in the very partition of the holy place from the most holy, that by them might hang the veil, which divided the most holy place from the holy place without. 2. But I rather think with Junius and Cajetan, that the five curtains were fastened one to another by loops and taches: and so likewise the other five, and that these two great curtains were not fastened together at all, both because they were fitter to be carried, being not put all ten together, but five in one great curtain, and five in another: as also because as the Tabernacle below was divided, the most holy place from the other, so it was fit their coverings should be several. And that every of the five curtains was coupled to another with strings and • aches, it may be thus gathered: 1. The words of the text are plain, verse. 3. Five curtains shall be coupled one to another, and five one to another : Which cannot be understood, that five should be coupled to five, but that everyone of both the fives should be coupled one to another. 2. verse. 4. there is mention made of the second coupling; so that the coupling spoken of before is the first coupling: but if these two great curtains should only be joined together, there should be but one coupling in all. The meaning then is, that in the furthest edge of the first curtain there should be fifty strings, in the first coupling, that is, where it joineth with the second curtain: for the first edge or side of the first curtain had neither strings nor taches: and in the furthest edge or selvedge were the strings in the first coupling, and so likewise in the furthest side of the second curtain in the second coupling, where it was joined with the third curtain: and so Augustine very well interpreteth: So thou shalt do in the second coupling, Vbi committitur aulaum anlaeo, tertium, scilicet secundo, &c. Where one curtain is joined to another, the third to the second, which was coupled to the first. 3. Neither is Tostatus reason sufficient: for there needed not any such rings in the partition between the holy and most holy place, to hang the veil on, for there were pillars and hooks appointed to that end, to hang up the veil, verse. 32. 4. And whereas Tostatus further giveth this reason, why these two great curtains were coupled together with golden rings: Quia t • ta vis extensionis cortinarum pendebat à medio, &c. Because all the force and weight in the stretching out of the curtains did depend upon the midst: which would easily have parted, if it had not been surely tied and coupled together, &c. It may be answered, that seeing the curtains were large enough without any extension or stretching of them to cover the Tabernacle, there was no such fear of drawing the one from the other: and seeing no mention is made of the coupling of these two great curtains together, but only of joining five single ones together, and five more together: we may rather think there was some other fastening made to stay the curtains, than to resolve of that which is not expressed.

QUEST. VII. Of the loops and strings, how they were set and placed in the curtains.

Vers. 5. FIftie strings or loops shalt thou make in one curtain, &c. 1. Some think that the curtains were tied together by strings, and that one string of one curtain was right against another in the other curtain, Genevens. But this is not like, for then the taches or hooks afterward appointed to be made, verse. 6. had been superfluous. If it be answered, that the taches were set by the strings, ad decorem (only) for comeliness, Lippom. the text is against it, verse. 6. the taches were made for necessary use to couple the curtains together.

2. Cajetan thinketh that these loops were not put to the curtains, Sed in • pso corpore cortinae erant concisiones quinquaginta, but there were fifty holes cut in the body of the curtains, which were fastened together with double hooks, that clapsed them on both sides together. But the text showeth, that these loops rather than loope holes were made of blew silk: they were not then cut out of the curtains, which were of blew silk, purple and scarlet.

3. Some are of opinion, that the curtains on both sides of the coupling had loops and strings, and that the rings; as the Latin translator, or buttons, as Vatablus, were in the midst, and so were fastened to the loops on both sides: so also Lyranus. Montan. Oleaster ; and so they understand these words, that the strings or loops should be one against another. But the text favoreth not this interpretation: for if there were strings or loops on both sides of the coupling of the curtains▪ why is it said, that they shall be in the further edge of the first, and likewise of the second curtain? why should the further edge of the curtains be only mentioned, if both sides and edges had strings?

4. Wherefore it is more agreeable to the text, that in every coupling, on the one side there were loops or strings, and on the other side taches or hooks: because in the description of the place where the strings should be, only the furthest edge or selvedge of the curtain is spoken of: which showeth that in the nearest or first selvedge of every curtain should be the hooks: excepting the first curtain, which because it was not joined to any, needed not those hooks: as the last curtain in the further side had no loops or strings. And concerning these words, The strings shall be one right against another ; They are thus in the original, The taches shall receive or hold, (the women to her sister) that is, one to another ; Which must not be understood of the strings, or loops, that they should hold one another: but the same phrase is before used, verse. 3. of the curtains, which should be joined, the woman to her sister, one to another: the strings then did not hold one another, but they held together the curtains, Sic Iun. Piscator.

QUEST. VIII. How these first curtains were disposed in the Tabernacle, and how they hanged.

Vers. 6. THey shall be one Tabernacle. 1. Not that they should be coupled together by loops and taches, and so be as one entire covering, as Tostatus with others expound: but they were so to be put together, as no space should be left between, that they might seem all as one covering, Iun. 2. These curtains being 28. cubits in length, covered the breadth of the Tabernacle from the South to the North, and being ten in all, and four cubits broad a piece, which maketh in their breadth 40. cubits, they in their breadth covered the length of the Tabernacle from the East end to the West. 3. But because the whole length of the Tabernacle was but 30. cubits in all, as may appear by the measure and number of the boards, which were twenty, everyone being a cubit and half broad, verse. 18. which maketh 30. cubits: the overplus of ten cubits in the curtains, which were 40. cubits in breadth from East to West, was thus disposed of: Neither did two cubits of these ten hang down before at the entrance of the Tabernacle, as Piscator thinketh: for the first great curtain consisting of five great curtains, the breadth whereof was twenty cubits, served to cover the holy place; and where that curtain ended, the most holy place began, Iun. for to what end else was that dividing of five curtains from the other five? Neither yet were these ten cubits, that is, two curtains and an half, cast all behind on the backside Westward of the most holy place which side as the rest were ten cubits high, as Lyranus. Cajetan. for then the covering should have come lower at the end even to the ground, than it did on the sides, where it touched not the ground by a cubit, as shall even now be shown. But it is like to make the falling of the covering alike in the end to the sides, that it came a cubit short of the ground, and so nine cubits hung over at the end, and the other cubit might go over the first great curtain where they met together. 4. And concerning the length of twenty eight cubits, which covered the Tabernale in the breadth, not twelve of them covered the top and breath of the Tabernacle, which Josephus thinketh was twelve cubits broad, and Piscator consenteth with him: for then there should be but eight cubits hanging down of a side, which was ten cubits high, as is gathered by the length of the boards, verse. 16. then two cubits on a side of the boards should be left uncovered, whereas one cubit more in length covered all the side of the Tabernacle, as followeth verse. 13. Therefore thus it was, of these twenty eight cubits, ten covered the top or roof, which was plain according to the fashion of houses in those countries, Beda: and eighteen cubits hung down on the sides, nine on the one side, and nine on the other: so that they came short of the ground by a cubit. Sic Lyranus, Tostatus qu. 7. Cajetan, Lippoman. 5. Thomas here hath this singular conceit, concerning these curtains, Tegebant solum latera Tabernaculi, that they covered only the sides of the Tabernacle, and not the top, and, tegebantur interim tabula cortinis, that the boards were covered within with those curtains: whereas the text is contrary directly in both these points: for the first it is said, that these curtains made one Tabernacle, v. 6. but if the curtains had made the sides only and not the top, it could not be said to be a Tabernacle, wanting a covering above. For the second point: the second curtains of hair were to cover the Tabernacle, which was made of the other curtains, verse. 13. but they could not cover those first curtains, unless they had hanged without: for there the hair-coverings hanged. Arias Montanus therefore upon better ground, placeth the Cherubim curtains on the sides without, covering also the roof and top above. So also Josephus: Super • e obtegebant, & parietes à lateribus, & à tergo, They covered them above, and the walls on the sides, and on the back-part.

QUEST. IX. Of the difference and diversity between the first curtains and the second.

Vers. 8. THe length of a curtain shall be 30. cubits, &c. These second curtains were far unlike unto the other: 1. In their number, these were eleven, the other but ten. 2. In the matter; the other were made of blew silk, purple, scarlet; these of goats hair, which yet was no vile cloth, but such as our chamblets are, Montan. Oleaster. These had but taches of brass, the other of gold: and the strings of the other curtains were of blew silk; here it is not expressed of what these strings should be made. But seeing the curtains themselves were of hair, Quid nisi capillacea •• ease credibilius accipimu • , &c. What are the strings more like to be made of than hair, Augustine. 3. In the length these were 30. cubits, the other but 28. 4. In the manner of placing them; the other were laid straight, these were folded and doubled the breadth of two cubits before and behind. 5. The first curtains were coupled, five and five together; these are cupled five together, and the other six together, Oleaster.

QUEST. X. How the second curtains were disposed, and of the doubling of the sixth curtain.

Vers. 9. THou shalt double the sixth curtain, upon the forefront of the covering, &c. 1. Whereas these curtains being eleven in all, and each of them of four cubits in breadth, made in all 44. cubits, which covered the Tabernacle in the length, which was but 30. cubits; Beda thinketh, that the other 14. cubits remaining, hung down, seven cubits before, at the entrance Eastward, and four cubits on the backside Westward: and so these curtains in his opinion, did hang down lower by two cubits at each end, than the other, which he thinketh hung over at the ends five cubits. But this is not like, because at the entrance before, there was a veil hung, verse. 31. so that there was no use of the hanging of any curtains there. 2. Junius thinketh, that this half of the sixth curtain being the first in the second order of curtains, did serve to cover half of the last of the five curtains. But that cannot be, for two cubits of this sixth curtain did hang beyond any part of the other curtains, which were but 40. cubits broad, whereas these were 44. cubits. Neither is it like, that any of the first curtains hung over, because there was a veil there of the same stuff, of blew silk, purple, and scarlet. 3. Some think, that by the forefront, or forepart, here is understood the West end, because it was the more worthy place, the Ark being set there, and that this doubling was on the backside, Lippoman. But verse. 12. that end of the Tabernacle is called the backside, the same place could not be called, both the forefront and the backside in the same description. 4. Therefore the meaning is this, that whereas these second curtains exceeded the other in their breadth, which covered the length of the Tabernacle four cubits; two cubits of this sixth curtain, should hang over before at the entrance, and be foulded or doubled, that it might serve as a pentice to defend the veil, which did hang there: and the two other cubits, should hang down likewise on the backside, and be there folded, so that it should fall down lower than the other curtains, by a cubit doubled or folded. But this must not be understood, de • odem sago numero, of the same curtain in number, but of the like quantity in the overplus of another curtain, Lyranus. Tostat. qu. 9. For it must not be imagined, that the sixth curtain should as it were be cut in two: and the one half thereof hang before, and the other behind: but that the curtains should be so placed, as that they might overhang two cubits at each end, before and behind, Rupert. Hugo de S. Victor. Cajetan.

QUEST. XI. The great curtain of the second sort, consisting of six single curtains, what place of the Tabernacle it covered.

Vers. 9. THe sixth curtain. 1. The sixth curtain is said to be doubled, because Pars ejus replicatur, a part thereof is doubled. 2. And hereby it may be gathered, which of these two great curtains, that which had six coupled together, or that which had five, covered the fore-part of the Tabernacle, which the hinder part; for here the one half of the sixth curtain is doubled in the fore-front; so that the six curtains covered the fore-part of the Tabernacle, and the other five the most holy place, and the back-part thereof. 3. And hereupon it followeth, that because these six curtains contained in breadth 24. cubits, whereof two cubits hung down before, so that 22. remained, and yet the first part of the Tabernacle, without the second veil, was but 20. cubits long, that these six curtains went two cubits beyond the division of the Tabernacle, which separated the holy, and most holy place: and consequently, that then these two great curtains did not meet together, where the other two did of the first sort, which consisted of five curtains a piece; but that they reached two cubits beyond the joining together of those curtains, toward the West, Tostat. qu. 9.

QUEST. XII. What was done with the cubit which was overplus on the two sides.

Vers. 13. THat the cubit of the one side, and the cubit on the other side of that, which is left of the length of the curtains, may remain on either side of the Tabernacle to cover it, &c. 1. Some understand these cubits to be left, the one in the fore-part of the Tabernacle, the other on the back-part. But that cannot be, for these reasons: 1. Because the • ext speaketh of that which remained of the length of the curtains: but it was the breadth of the curtains, not the length, that covered the length of the Tabernacle, from the East end to the West: 2. This overplus was to cover the Tabernacle on both sides; but the East end of the Tabernacle was left open, there only hanged a veil: 3. These are said to be the sides of the Tabernacle, which were North and South, the other were the ends, not the sides, Tostat. qu. 9.4. And beside, here there is but a cubit remaining on each side: but in the two ends, before, and behind, there was half a curtain over, which was two cubits, verse. 13.

2. Piscator thus apportioneth out these 30. cubits; 12. above in the roof, which was the wideness of the Tabernacle, and 9. of each side. But if this were so, the sides being ten foot in height, then should not these curtains reach down to the ground by a cubit: whereas the Text saith, that they covered the Tabernacle on the sides, verse. 13. and it is not like, that the boards covered over with gold, were left naked.

3. The sounder opinion then i • , that these second curtains did hang down to the ground; and so the length of 30. cubits was employed, ten cubits on each side, and ten cubits above, Saga ad terram pertingebant, &c. The curtains came down to the ground, Strabu • . So also Lyranus in the same words: Cajetan likewise. So also Oleaster, Ad terram descendebat omnia operiens ; It went down to the ground, covering all things. So Josephus also saith, that the curtains spread unto the ground, Instar • halams, like the covering of a bed.

QUEST. XIII. Of the two outward coverings, whether they went all over the Tabernacle.

Vers. 14. FOr the Tent, thou shalt make a covering of rams skins. 1. So the Tabernacle had four coverings: one for ornament, the first curtains of divers colors; the other for necessity, to keep the fine curtains from the weather, some less, and some more, Prout quaeque vil • ora, ita tempestatibus viciniora, &c. As the coverings were more base or course, so they were nearer to the weather: first the badgers skins, then the red rams-skins, and after them the hair cloth; and the best and inmost, were the curtains of blew and scarlet. And the Tabernacle being thus adorned with variety of colors, Non aliter micab •• , quàm siquis coelum contueretur, &c. It shown, as if one should behold the heavens, Josephus ibidem.

2. Some are of opinion, that these two outward coverings, did not cover the sides of the Tabernacle, but only the top or roof, Tectum tautùm operiebant ; they only covered the top, Strabus, Cajetan. Lippom.

3. But Lyranus, whom Tostatus followeth, thinks, that they covered the sides also, which otherwise should seem not sufficiently defensed from the weather: and seeing the length, and wideness of these coverings of skins is not expressed, it seemeth they went all over the Tabernacle, both before, and behind, and above, and below down to the ground.

4. But I rather subscribe unto Junius, who thinketh, that the badgers skins only covered the roof; not much unlike as an house is covered with tiles, Pelarg. And the lower parts were hung with the rams-skins. 1. For they falling down right, might keep off the weather well enough, which did beat upon the sides. 2. And this may be gathered out of the text, which saith, They shall be covered with badgers-skins above, verse. 14. that is, in the roof or top: and for the same reason, that the other two curtains were sorted five and six together, for more convenient carriage, so it is like that these were divided, and went not over all the Tabernacle, for then they had been too cumbersome to carry. 3. The cause why the measure of these skins is not set down, as of the other, was, for that they were made of skins, which were not all of one quantity, some greater, and some less: and it being known how many cubits in length and breadth would suffice to cover the Tabernacle, in the description of the other curtains, it was not necessary to set it down again.

QUEST. XIV. Of the mystical application of the coverings.

COncerning the mystical application of these curtains and coverings: 1. Augustine by the ten first curtains, understandeth the ten Commandments: and by the eleven, the transgression of the law; because that number exceedeth ten by one. 2. Beda referreth the first curtains of divers colors, to the divers sorts of the faithful and elect, whereof the Church consisteth: by the length of them, the patience and longanimitie of the Saints: by the breadth, he understandeth charity: by the strings and loops the Commandments of God, as in remembrance thereof, they were charged to make fringes in their garments: by the number of fifty, the great year of Jubile in the Kingdom of God, or the grace of the holy Spirit, which came down upon the fiftieth day. The hair-covering, and rams skins, he taketh to signify the Pastors and guides of the Church, by whom it is defended, and protected from heresy: by the red skins, the Martyrs; by the badgers-skins, he would have signified those, which have mortified the flesh with the lusts thereof. 3. Gregory by the curtains understandeth the faithful: Qui per fidem in cordibus coelestia secreta v • lant ; Which do veil by faith in their hearts the heavenly secrets, &c. By the badgers skins the carnal, which are sometime preferred in the Church: By the inward curtains, such as are given to contemplation, and shine in virtue. 4. Rupertus by the rams and badgers-skins, insinuateth the rich in the Church, Qui Sanctis necessaria vitae s • bministrant ; Which minister necessary things for life unto the Saints. Thus diversely according to their several conceits, the Fathers do allegorize the external Tabernacle, with the parts thereof, with more curiosity, than profit or edifying.

4. But thus far, these typical rites and ordinances may be mystically applied, as we have Scripture to direct us. 1. The three parts of the Tabernacle do signify the outward court, the Church of the Jews under the Old Testament: the holy place, the militant Church in earth, the most holy, the triumphant Church in heaven, Ferus. As the Apostle showeth, that of this family, there is one part in heaven, another in earth, Ephes. 3.13. 2. The Tabernacle in general, is a type of the Church of Christ: for as that was habitaculum ceremonial • , the ceremonial habitation of God, so this is the spiritual, Levite. 26.11. 2 Cor. 6.16. Piscator. 3. The four coverings show the most sure protection and defense of the Church by Christ, against all the assaults of Satan, as our blessed Savior showeth, that his Church is built upon a rock, that the gates of hell shall not prevail against it, Matth. 16. Marbach.

QUEST. XV. How thick the boards of the Tabernacle were.

Vers. 15. ALso thou shalt make boards, &c. 1. The length and breadth of these boards is expressed in the text: but so is not the thickness: 1. R. Solomon thinketh they were a cubit thick. So also Borrhaius. But that cannot be, for then from one outside to another, it would be 12. cubits; it being ten cubits from one inside to another, (for it was within six boards broad, which made nine cubits; and the two corner boards, being half a cubit a piece, made the tenth cubit.) Then it would follow, that the first curtains covered not the sides by two cubits. But it is shown before, quest. 8. out of the 13. verse, that they reached down to the ground within one cubit: and that the second coverings of hair did hang down on the sides to the bottom, for they are said to cover the Tabernacle. But if the boards had been a cubit thick, and the Tabernacle from outside to outside were 12. cubits broad, and the two sides made 20. cubits, each side being ten cubits high; then the curtains of 30. foot in length, could not reach to the ground, by a cubit on each side, Tostat. qu. 11.

2. Therefore Josephus opinion is more probable, that the boards were four fingers thick, and no more: though Montanus therein dissent from him, thinking that they were of a greater thickness, which yet he doth not certainly define. With Josephus consent Lyranus, Tostatus, with others. And this may be a good conjecture thereof, because that is the usual scantling for the thickness of plank board. Seeing therefore the thickness is not specially mentioned, it is like that therein Moses is referred to the ordinary use.

QUEST. XVI. Whether the tenous were in the sides, or in the bottom of the boards.

Vers. 17. TWo tenous shall be in one board, set in order, as the feet of a ladder. 1. The Latin Interpreter readeth, In lateribus tabul • dua incastratura erunt, &c. In the sides of the board shall be two regals, or incisians, whereby they shall one be joined to another: so also the Chaldee, or, one run into another, Septuag. This reading Tostatus followeth, who thinketh that these regals served to shoot the boards together in the sides, that one might run within another. 2. Oleaster also urgeth the Hebrew phrase, because it is said, The woman to her sister, that is, one against another: He thinketh it more probable, Quod una ingrediabatur alteram, That one went into another.

Contra. 1. If one board should have been shot within another, there would have been at the least an inch abated in the breadth of every board, in twenty boards; twenty inches, almost two foot, above one cubit: then the twenty boards, being a cubit and half broad, would not have made 29. cubits, the length of the Tabernacle, which was 30. cubits. 2. And whereas all the boards were to have these two incisians, one on the one side, and the other on the other; Tostatus is driven to confess, that the two utmost boards of the North and South side, had but one incisian, because they were joined but on the one side to other boards, qu. 11. 3. The Hebrew phrase inferreth no such thing: but as Cajetan better expoundeth, Quia aequales erant in omnibus incisiones, Because the incisians were all alike, the breadth, the depth, the spaces, it is said, A woman to her sister. 4. The word, in laterib •• , in the sides, is not in the original.

2. Therefore the word jadoth, which signifieth hands, is rather taken for the tenons, In imo tabulae, in the bottom of the boards: which some translate denticulos, teeth, Vatab. Some the hinges, Chaldee, Iun. which went into the sockets, or foot-stals of silver, as is described, verse. 19. Two sockets under one board, for his two tenons: Which showeth that these tenons were not in the sides of the boards, but under them, because they went into the tenons, Cajetan. Lippoman. So also Josephus, Singulis tabulis inerant cardines bi • i immissi per duas bases ; Every board had two hinges, which went into the two sockets.

3. These tenons are said to be set in order, as the feet of a ladder: not because they were made slope, broad above, and narrow below, as Cajetan: but for that as ladder staves they were equally distant one from another, Iun.

4. There were not four of them in every board, as Oleaster, two on the sides, and two below: but two only under the boards, to go into the sockets or foot-stals.

QUEST. XVII. Why three sides only were covered with boards.

Vers. 18. TWentie boards on the South side. 1. The word temanah, the South, signifieth on the right hand: so that the South side is counted at the right hand, and the North is counted the second side, v. 20. 2. Augustine here reading columnas, pillars, instead of boards, moveth this doubt, why on the East side no pillars are described, as in the three other: and resolveth, that either the curtains must be there extended, fine columnis, without pillars: or some other thing is signified. But Augustine is deceived, because following the Septuagint, he readeth 〈 in non-Latin alphabet 〉 , pillars, for boards: which, beside the inconvenience he falleth into, thinking that the curtain on the East was stretched out from side to side without pillars, is contrary to the text, v. 37. where five pillars are appointed to be made to stand in the door of the Tabernacle. 3. The truth •• en is this, that three sides only were compassed with boards, the West, South, and North: the East end had no boards, but there only did hang a veil upon five pillars, Tostat. Montan.

QUEST. XVIII. Of the sockets and foot-stalls their number, and whether they were fastened in the ground.

Vers. 19. THou shalt make forti • sockets. 1. The word adne in the plural, eden in the singular, which signifieth a socket, base or foot-stall, is derived of adon, which signifieth a Lord or master; because as adonai, the Prince, is the stay of the Common-wealth; as a King is called in Greek 〈 in non-Latin alphabet 〉 , because he is the stay and basis of the people: so these footstalls or sockets did bear up the whole frame, Oleast▪ Lippoman. 2. The most are of opinion, that these sockets were sharp at the nether end, and so were driven into the ground, Lyranus. Tostatus. 3. But they were more like to be plain and flat, Montan▪ for otherwise, being made of silver, they might have been worn by often putting into the ground, Simler. And that they might have been set upon any floor, Super marmoreum stratum, though it were paved with marble, as occasion might serve, Cajetan. 4. These sockets were in number 96. two to every board, which were in all 48. twenty on each side, and on the end eight, Montan. 5. Beda doth infer out of Josephus, that these footstalls were four fingers thick, answerable to the thickness of the boards, which were so far lifted from the ground.

QUEST. XIX. Of the two corner boards, what breadth they were of.

Vers. 23. ALso two boards shalt thou make in the corners, &c. 1. Cajetan thinketh that these two corner boards were of the same breadth which the rest were; because it is said, that every board should be a cubit and half broad, and so he thinketh that the Tabernacle was twelve foot wide within. Borrhaius also thinketh that all the boards were of the same breadth, and that these eight boards made twelve cubits, whereof two cubits covered the side walls, which they met with in the corners, which were a cubit thick. But this is not like, as is before shown, qu. 15. that the boards were a cubit, that is, two great hand breadths thick, 24. fingers: for they had been then too cumbersome to carry, neither could the hangings have covered the sides to the ground.

2. Some think that these two corner boards were but half a cubit broad at each end, so making up with the six boards, ten cubits, Lippoman. Tostatus, and Josephus saith, that a board was cut to half a cubit in the midst. But the boards were a cubit and half broad: one being then cut in the midst, would make an half cubit, and a quarter of a cubit, that is, six fingers. And beside, if they were but an half cubit broad, there should be no over measure to meet with the sides, which were four fingers thick.

3. Oleaster thinketh that these two corner boards were a cubit broad a piece; whereof one cubit made up the breadth, the other cubit half in one corner, and half in another covered the sides. But it is not like that these boards were of a divers scantling from the rest, they were all of one breadth, a cubit and an half.

4. Lyranus will have these two boards, half a cubit and four fingers broad: which measure of four fingers was to cover the ends of the sides. But by this means a new scantling of the boards must be brought in, which is not to be admitted.

5. Therefore it is most likely that these boards were made of one, cut into two, as Josephus conjectureth; and every half should be in breadth a cubit and six fingers, which served to fill up the corners: for the overplus of two fingers would not make such odds: or else everyone of these two boards cut into two, were put together, and the one served as it were to line the other, for the strengthening of the corners; as Cajetan thinketh, that there were frusta adjuncta tabulis angularibus, certain pieces joined to the two corner boards: and therefore they are said in the 24. verse to be as twins, Oleaster. And this may seem the more probable, because they are said to be eight boards: but one board cut in two for the two corners, was not two boards, but two half boards. And that the corner boards were thus doubled, it may seem the more probable, by the like in the pillars that compassed the court, which stood double in the corners together, as is shown in the 15. question of the next Chapter: for there being twenty pillars on a side, and ten a piece in the ends, and each of them supposed to be of equal distance, five cubits one from one another, there will not be found to be so many, unless we allow two to every corner: Cajetan. These corner-boards, though but half in breadth to the other, had each their two sockets as the rest, for the strengthening of the corners: for these eight boards had their sixteen sockets: and one of them by all likelihood was pitched in every corner.

QUEST. XX. How the corner-boards were joined as twins.

Vers. 24. ANd they shall be joined beneath as twins and above, &c. 1. This is not to be understood of all the boards, that they were fastened below by their bases, and above with rings, Lyranus. Tostat. for the words following, Thus shall it be for them two, show that the two corner-boards are only spoken of. 2. Junius thinketh they were called gemelliparae, twins, because both the sides of the boards in the corner which went the length and breadth of the house, were joined together in the corner, and so they sent out of each side, as it were twins. But this should seem to be superfluous, seeing it is said before, verse. 21. that these boards should be in the corners: which showeth as much in effect, that the two sides meeting together in the corner, should come out as twins: and again it is said that these boards should be as twins: but now these of themselves were not twins, but joined with the other side corner-boards. 3. Cajetan thinketh, that they had only frusta assuta, certain pieces joined to, below and above, where the boards were closed together as twins. 4. Oleaster therefore among other, giveth this as the most probable sense, that they should be as twins, that is, rotae duplicatae, all double, ut anguli essent crassio • 〈◊〉 & abstrusiores, that the corners might be thicker and closer from looking in. So Vatablus translates, Gemini erunt inferni ; They shall be double below, and double above, that is, throughout.

QUEST. XXI. Of the order and number of the bars.

Vers. 26. THou shalt make five bars of shittim wood. 1. Some think that these five bars were all in one row, one following in the end of another. But this cannot be: 1. For one order or rank of bars had not been sufficient to keep the boards together in every part above and below, they being ten cubits high. 2. The five bars one running into another along the sides, which were twenty cubits long, must be of the length of four cubits: but the breadth being but ten could not receive so many bars being put one to another; and yet all these bars must be supposed to be of the same length and measure, because no difference is made, Tostat. quaest. 12. 2. Rab. Solomon thinketh, that there were five bars on a side in three ranks, two above, and two below, one joining at the end of another, and the middle bar went thorough from one end to another: and of this opinion seemeth Lyranus to be, Simlerus, Borrhai •• . But there can be no reason yielded, why there should be but one bar in one rank, and two in another: neither is it like that any one bar was twenty cubits long; for then it had been subject to break in sunder, and it had been unfit for the length to be reared and transported. 3. Marbachius thinketh there were fifteen bars, five in a side in as many ranks. But it is not like that any the bars were so long to reach from one end to another. 4. Therefore Tostatus opinion is more probable, who saith, that these quinque vect • s, were quinque v • ctium ordines, five ranks of bars. So also Montanus ; and Josephus saith that these bars were five cubits long a piece: so that there were no fewer than four bars in a rank in the sides of twenty cubits long, which (there being five ranks) come to twenty bars on one side, and twenty of another; and in the end which was ten cubits, having but two bars in a rank, there must be ten in all: so the whole number of bars in the end and sides was fifty.

QUEST. XXII. Whether the middle bar went thorough the boards within.

Vers. 28. ANd the middle bar shall be in the midst of the boards, &c. 1. The Latin translato • understandeth this of all the bars, Qui mittentur per media • tabulas; They shall go thorough the middle of the boards. So Cajetan understandeth, that quilibet vectis iret medius, &c. every bar should go in the midst, that is, thorough the breadth of the boards. But the text is against this sense, which speaketh but of one middle bar. 2. Lyranus, and Montanus, Borrhaius, Simlerus, Marbach, Pelargus are all of opinion, that the middle bar went thorough the midst of the boards within, being hid in the boards. But this is not like: 1. Because all these bars were to go thorough the rings: but this middle bar needed no rings, if it pierced the boards running thorough them. 2. Neither was there any use of laying the bars over with gold, if they were hid. 3. Beside it would have been a great weakening to the boards to be bored thorough, chap. 13. Tostatus. 4. And the boards must be supposed to have been of a very great thickness, whereas they were all drawn with eight oxen, and carried in four chariots, Numb. 3.6. and 7. Iun. 3. The usual reading is, The middle bar shall go thorough the midst of the boards: as if they had gone thorough some other way than the other. But the true reading is, The middle bar shall be in midst of the boards, going thorough, &c. so that the place is only described, when this middle bar shall be set just in the midst. 4. Wherefore this bar is said to be in the midst, not in respect of the thickness of the boards, but of their length: the four other ranks of bars should be two above, and two below, and this third in the midst of the length of the boards, Tostat. qu. 13. Iun. 5. Osiander thinketh that this middle bar was the sixth, and that there were five beside. But the text speaketh but of five in all, verse. 26. 6. Cajetan thinketh that these bars went on the inward side of the boards, because they were laid over with gold. But Lyranus and Montanus think more probably, that they were on the outside; and the plain side of the boards which was the fairer to be within. So also Junius. And though they were without, yet they were to be laid over with gold, as the boards were on both sides: and so the first five curtains, though they hung over on the outside, were of the same work which that part was, which covered the top, and was seen within.

QUEST. XXIII. Of the mystical sense of the boards with their sockets and bars.

COncerning the mystical application of the boards, with their sockets and bars, I will omit the curious allegories of the Fathers. 1. Prosper by the boards understandeth the Apostles, which were as pillars of the Church. 2. Rupertus by the boards would have signified the Pastors of the Church: by the bars, Divitum & potemium subsidia, the helps and supplies of the rich and mighty, whereby the other are upheld and maintained. 3. Beda by the boards deciphereth the Apostles: the bases or sockets are, Libri legis & Prophetarum, the books of the Law and the Prophets, Vectes quinque sunt libri Mosaicaelegis, are the five books of Moses law, &c. 4. Gregory, Quid per tabulas nisi Apostoli extensa •• mundum praedicatione dilatati? What is understood by the boards but the Apostles, which were spread abroad by their preaching thorough the world? 5. But these things may thus better be applied: The boards which as pillars stand up, are understood to be the faithful and believers, which are as pillars in the Temple of God, Apocal. 3.12. The bars are the Pastors and Ministers, given for the edifying of the Church, by whom the whole body is coupled together, Ephes. 4.12. Christ he is the foundation, upon whom all the building resteth: as the Apostle saith, Other foundation can no man lay than that which is laid, which is Jesus Christ, 1 Cor. 3.10. Marbach. Pelarg.

QUEST. XXIV. Of the veil which hanged before the most holy place.

Vers. 31. THou shalt make a veil of blew silk, &c. 1. Though the quantity of this veil be not expressed either for length or breadth, as in the other curtains; yet it may be easily conjectured, that it hung all the breadth of the Tabernacle, which was ten cubits, and the height of ten cubits; because it was to separate the most holy place, and to keep it secret, Simler. 2. The pillars were here but four, but in the door of the Tabernacle there were five, because that being in the entrance, was to be opened in more places than one, but this was seldom to be opened, Simler. 3. These pillars had sockets of silver, not sharp at the one end to go into the ground, as Lyranus thinketh, but they were plain, to be set upon the ground, as the sockets of the boards were: their heads, what they should be made of, is not expressed: and therefore Cajetan thinketh they were of wood, as the body of the pillars were, but overlaid with gold, as the body or shank of the pillars was: and so it is said in direct words, chap. 36.38. He overlaid their Chapters. 4. The next word vavim, some translate heads: Latin, Chaldee, some the chapters, and little knops in the head tops: Septuag. 〈 in non-Latin alphabet 〉 , capit • ll • , the chapter: or uncinos, the knops above, Vatab. Oleaster thinketh that in this place it is taken for the hooks, but in the next, ver. 16. for the heads. But it is evident, Chap. 38.28. where both these words are used, vavim, and rashehe •• , their chapters, that the first word signifieth hooks, made like to the letter 〈 in non-Latin alphabet 〉 , va • ▪ with turning heads, Lippom. So also Junius readeth, uncos, hooks, which were set in the pillar-heads, to hold up the cords upon the which the veil did ride.

QUEST. XXV. What • aches or hooks the veil ha • ged under.

Vers. 33. THou shalt hang the veil under the •• ches. 1. Junius readeth, Instead or In place of those taches: for the word teacheth signifieth both under, and instead: and his meaning is, that the veil hung up in that place, where the second of the nearest great curtain, mentioned v. 3. began, which had no taches: for the last of the first five had no loops, and the first of the second five had no taches, and so the most holy place should begin, where the length of the holy place ended. But this seemeth too curious: neither is it like that the second great curtain began there, but lapped over the end of the other: for otherwise the five curtains containing twenty cubits in breadth, would have covered the most holy place, being ten cubits wide, and the back side being other ten in height, down to the ground, whereas it came short a cubit on each side, as is evident verse. 13. and so there should not have been observed an uniformity in the hanging of the curtains.

2. Tosta • us thinketh, that this covering curtain had rings or hooks, and that this veil did hang by those rings, quest. 6. But that had been superfluous, seeing these pillars had hooks made of purpose for that end.

3. Some take these to be the same with the hooks mentioned in the former verse: Genevens. and think that they were in the top of the chapiters or heads of the pillars, and upon those hooks might some pearches or rods be, whereon the veil hanged. But seeing the word here used is k • r • s •• , which before verse. 6. is interpreted taches, and the other word is vavim, two divers things are signified: neither were these taches upon the top of the pillars, for then it had been superfluously added: Thou shalt hang the veil under the taches, non enim pendere poterat, nisi sub unci •• ; for it could not hang otherwise than under these taches, Cajetan: especially seeing it is said before▪ Thou shalt hang it upon the four pillars: therefore hereby it is insinuated, quod •• cini sui erant inter col • mnam & cap tellum ; that these taches were set between the pillar and the chapter, Cajetan.

4. Therefore the meaning is, that this veil should hang by taches, as the other curtains did. Cajetan thinketh there were certain golden chains upon the which the veil did hang, mediantibus uncinis aureis, by these golden taches coming between, Lippoman thinketh better, Inserebatur velum • unibus sustentandum per aureos circulos ; The veil was held up by cords going thorough golden rings, whereby it might more easily be drawn to and fro. So Josephus▪ Anulis à suniculo pendens ; It hung by rings upon a cord, &c. which cord or line went thorough the hook▪ which were fastened to the pillars, spoken of in the former verse: and upon this cord did hang the veil by rings or taches.

QUEST. XXVI. In what part of the Tabernacle the veil was h • ng up, and why.

Vers. 33. THou shalt hang the veil upon the taches, &c. 1. Though the place be not expressed where this veil did hang; yet it may easily be gathered, that whereas the whole Tabernacle was thirty cubits long, the most holy place took up the third part, ten cubits thereof: for where the first five curtains joined in one ended, which were in breadth twenty cubits, there the most holy place begun, Junius: and to that end it seemeth the curtains were divided into two parts, five being put together, and five together. Beda and Cajetan do gather as much by the proportion of Solomon's Temple, which was 60. cubits long, whereof the third part, twenty cubits, was for the most holy place: and so it is like that Moses, from whom Solomon took his proportion, allowed for the place of the Ark the third part of the length of the Tabernacle, which was ten cubits. 2. Hence also it is evident▪ that the most holy place was just four square, ten cubits long, ten cubits broad, and ten cubits high: 1. Because Solomon observed the same proportion in the Temple: the place of the Oracle was twenty cubits broad, twenty cubits long, and twenty cubits high, 1 King. 6.20. 2. This most holy place was a figure of the celestial Jerusalem, which was four s •• are: the length, breadth and heighth were equal, Revel. 21.16. 3. And this veil was hung up to separate the most holy place from the rest of the Tabernacle, for these reasons: 1. That the Ark might have a peculiar place, for greater reverence, from whence the Lord spake unto Moses. 2. That the Lord might hereby magnify his people, when it should be known to other nations, that God had his habitation among them. 3. That the people might have the greater confidence in God, whom they had in a manner visibly present, Tostat. qu. 14.

QUEST. XXVII. Why the table was set on the North, the candlestick on the South.

Vers. 3. THou shalt set the Table without the veil, and the candlestick over against the table on the Southside, &c. 1. Tostat. quaest. 16. giveth this reason, why the candlestick was set on the Southside, the table on the North: Quia lux corporum coelestium venit nobis ab austro ; Because the light of the celestial bodies cometh from the South. Lyranus also hath the like conceit, Quia motus planetarum. &c. because the motion of the planets, which is from East to West in our hemisphere, declineth from the equinoctiall toward the South: and the table with the bread is set on the North, because in the North part of the world, is the plenty of corn, and other fruits. But the Apostle showeth, Hebr. 8.5. that these things served unto the pattern and shadow of heavenly things: therefore they were not appointed to shadow forth these worldly and terrene things. 2. Rather that allusion of Beda is to be received, who saith, that both these were placed without the veil, Quia in hac solummodo vita, vel scriptures sanctis, vel caeteris redemptionis sacramentis opus habemus, &c. Because only in this life we have need of the Scripture, and the Sacraments of our redemption: in the next life, which is signified by the most holy place, we shall have use of none of these things. And he further giveth this reason of the situation of them: Latus meridianum antiquam Dei plebem significat, quae prior lucem divinae cognitionis accepit, &c. The Southside signifieth the ancient people of God, which first received the light of divine knowledge, and therefore the candlestick is placed on that side: the North part signifieth the Church called from the Gentiles, which last received the light of truth: to this purpose Beda. 3. But the Apostle, who making mention of the candlestick and table, speaketh nothing of their situation or placing, Hebr. 9.2. stayeth our curiosity, that we should not seek to draw every particular circumstance of the Tabernacle to a figurative sense.

QUEST. XXVIII. Wherein the first veil and the second differed.

Vers. 36. THou shalt make an hanging for the door of the Tabernacle, of blew silk, &c. and fine twined linen wrought with the needle. 1. Cajetan noteth four differences between this veil, and the other described before, verse. 32. 1. That hung upon four pillars, this upon five: 2. That had silver sockets, this of brass: 3. That was of embroidered work, this wrought with the needle: 4. That was set forth with Cherubim work, this was not. 2. Josephus thinketh that this veil was, magnitudine, color, textura priori par, like unto the former in largeness, color, and workmanship. 3. The Latin Interpreter also in both places readeth, opere plumar • i, &c. they should be of embroidered work, making no difference at all between the work of the one and of the other. 4. But I subscribe rather to Montanus opinion, that the other veil was wrought with Cherubs, this was not, but with other pictures of flown, branches and such like: and in them both there was needle work, and the same manner of art and workmanship. The first phrase, maghaseh cosheb, is referred to the skill of the workman; it must be wrought curiously, artificially, Oleaster, Junius. The second phrase, maghaseh rocem, with embroidered work, or of divers colors, is referred to the work it self, which was nothing else but cloth embroidered with divers colors, which the Italians call rechamar, after the Hebrew word; the Spaniards bros • aar. so is it taken, Iud. 5.30. tzebaghim ricmah, embroidered with colors: which kind of working, because it was first found in Phrygia, was called opus Phrygionicum, Phrygian or embroidered work, as Montanus and Junius translate, such as they made their flags and streamers of, which they hung upon the masts of the ships, Ezech. 27.7. e bysso, berimach, of silk or fine linen so embroidered, brought out of Egypt, Oleaster. It is not like they used needle work about their sails. So then neither was this veil altogether divers, both in the fashion of the work, and the manner of workmanship, as Cajetan, not altogether the same, as Josephus. But there was this difference, that the one was wrought with Cherubims, the other without; as by this it may be conjectured, that although they were both made of the same matter, yet not after the same manner of curious work, because the pillars of this veil had sockets of brass, the pillars of the other of silver, and so in the rest, it is like that this veil was not altogether so costly wrought as the former.

QUEST. XXIX. Why the first veil had no Cherubims as the other.

THe reasons also, why the first veil differed from the second, both in manner of work without Cherubims, and in number of pillars, were these: 1. Because this outward veil was open to the view and sight of the people: therefore God thought it not fit, it should be made with the picture of Cherubims, lest it might have been an occasion unto that weak and inconstant people of idolatry: within, whither the Priests only came, were the pictures of the Cherubims to be seen in the curtains and veil, because they were not so apt to be enticed by the view of them, as the people. But the Cherubims which were made of gold, and not only expressed in colors, were kept in the most holy place, even from the sight of the Priests also, the high Priest only excepted: because they had the most lively representation and image of Angels in human shape, and were so much the more dangerous, Tostat. quaest. 1.2. This outward veil had five pillars, whereas the other had but four; not because it was wider than the other, for the Tabernacle was but of one breadth, ten cubits from side to side; but by reason, that the outward veil lay open to the wind and weather, it had the more pillars to strengthen it, Tostat. As also because they might enter in more than in one place, the pillars were increased, whereas the other veil was not often opened, but once in the year for the high Priest to enter, to make atonement for the people, Siml. 3. Beda also thinketh, that beside these five pillars, there was a great bar or beam, that went from side to side in the door of the Tabernacle. But no such thing is expressed in the text.

QUEST. XXX. What veil of the Temple it was which was rent in the passion of our blessed Savior.

NOw, it is also a question, seeing here mention is made of two veils, one which hanged before the holy place, the other before the most holy: whether of these two veils was rent in sunder, in the passion of our blessed Savior. 1. Thomas thinketh, that exterius velum scissum fuit, it was the outward veil of the Temple which was rent: and his reason is this, because the outward veil did signify the hiding of those mysteries which belonged unto the Church, which were revealed by Christ: the other signified velationem mysteriorum coelestium, quae nobis revelabuntur, the vailing of the celestial mysteries, which shall be revealed in the next life; and these remain veiled still. But this reason grounded upon his own conceit and collection, is of no great force. 2. Tostatus opinion herein is better, that this veil, Quod ponitur ante sancta sanctorum, which was put before the most holy place, was that which is called, Matth. 27. the veil of the Temple, and was rent in sunder: and hereby (saith he) was signified that those things, quae erant in veteri lege occultata, which were hid in the old Law, are by Christ's death revealed, quaest. 14. And that it was the second, not the first veil, it thus appeareth: because in Solomon's Temple there was but one veil made, which was drawn before the most holy place, whereof mention is made, 2 Chron. 3. and so Josephus witnesseth, lib. 8. cap. 2. To this purpose Ribera. And the Syrian Interpreter in that place of Matth. 27.51. calleth the veil, facies portae, the face of the gate: Quia ingredientibus frontis instur in oculos incurreret ; because it confronted those which came in by the gate, and looked them as it were full in the face, Iun. ibid. So also reverend Beza upon the same place, Aulaeum intelligit, quo dividebantur sancta sanctorum à sancto; He understandeth the curtain, or veil, whereby the most holy place was divided from the holy place. And the Apostle otherwise interpreteth the second veil, than Thomas doth: applying it to the opening of the way to the holiest of all, that is, to the kingdom of heaven, Which was not opened, while the first Tabernacle was standing. This veil was then rent by Christ, in that by him the way is opened unto everlasting life.

QUEST. XXXI. Of the mystical sense of these veils.

THe mystical application followeth of these veils: 1. By the inward veil is set forth unto us the glorious heavens, whereunto Christ is entered to appear in the sight of God for us, as the Apostle expoundeth, Hebr. 9.24. As the Priest entered once in the year into the most holy place: The same sense followeth Beda and Rupertus. So that these two parts of the Sanctuary, have a signification of the Church triumphant in heaven, and of the militant Church in earth, which is nourished by the word of God, and the Sacraments, in the hope of everlasting life, as in the outward part of the Tabernacle was set the candlestick on the one side, and the table with the show-bread on the other.

2. Augustine saith, the former veil and Tabernacle was, Figura veteris Testamenti, a figure of the Old Testament: and the second veil with the most holy place, was a figure of the New Testament; whereby is signified, that Christ hath removed the veil, which shadowed the most holy place, and opened by his blood the way unto everlasting life, which could not be opened by the sacrifices of the Law, as the Apostle showeth, Hebr. 9.8.

3. The Apostle also by the veil understandeth the flesh of Christ, which veiled and shadowed his Divinity: by the which veil he hath made a new and living way, so that by his blood we may be bold to enter into the holy place, Heb. 10.19, 20.

4. By the veil may be understood that separation, which was between the Church of the Jews and the Gentiles; which division and wall of partition is now removed by Christ, who hath made of both one, Ephes. 2.14. Marbach. Pelarg.

1. Doct. The Church is known by the Word and Sacraments.

Vers. 35. THou shalt set the table without the veil. Beda by the table of show-bread, understandeth the table of Christ, and the Sacraments of the Church; by the candlestick, the light of God's word: by the which two, the Church of God militant in earth, is discerned and known. So also Simler. by the same would have understood, mensam Domini, & lucem verbi Dei, the table of the Lord, and the light of God's word. And as the table was never empty, but always had bread: so saith the prodigal child, In my fathers house is bread enough, Luk. 15. there is the spiritual food of our souls to be had.

2. Doct. That none intrude themselves into the office of teaching without calling.

Vers. 36. ANd thou shalt make an hanging for the door of the Tabernacle, &c. This veil was to keep off the people from entering into the holy place, whither the Priests had access for their daily service and ministry: which showeth, that none should take upon them that Priestly function, but such as are thereunto called and appointed: Ne quis se temere ingerat ad docendum ; that no man should rashly thrust himself into the office of teaching, Osiander. As the Apostle saith, No man taketh this honor to himself, but he that is called of God, as Aaron, Hebr. 5.4.

1. Confut. Against the Jews.

Vers. 33. THou shalt hang the veil, &c. Chrysostom urgeth this place against the Jews, Sicut gloria domus est, ubi velum pendet, &c. As it was the glory of the house, where the veil hanged, and while it hanged; so the renting of the veil of the Temple in two, ignominia templi est, is the ignominy and shame of the Temple, and showeth that the Spirit of God is departed from them, &c. Like as while the Tabernacle stood, and the veil was whole and sound, it shown that they had the presence of God, and he had not yet forsaken his habitation among them: So the parting and dividing of the veil testified, that the Lord had dissolved their state, and would no more dwell among them, as our blessed Savior foretold them, Behold your house is left unto you desolate, Luk. 13.35.

2. Confut. Against the superstitious usage of the Romanists in the division of their Churches.

BY this hanging up of the two veils, which made two parts of the Sanctuary, and the outward court made the third, whither the people only were admitted, Bellarmine would warrant the distinction observed in their Churches or Temples, dividing it into the porch or entrence, the body of the Church and the queere, which they say resembleth the holy place, to the which none were suffered to enter of the lay people, but only their clerks and queere-men. And to this purpose they used in time of Lent to draw a curtain in the midst of the chancell, to represent this veil, which was spread before the most holy place, B. Babington.

Contra. 1. To follow the pattern of Moses Tabernacle, or Solomon's Temple, for comeliness and decency, and due proportion of building in Churches, is not unlawful for Christians, but it is a thing indifferent: anything for comeliness sake may be imitated, and borrowed from the example of former times. 2. But two ways the Romanists offend in this imitation: both because they make a superstitious distinction of places, thinking the queere or chancell to be a place of greater holiness: and in making a difference of the people, as though some were more holy than others, and not fit to enter into the holy place, whereas Christ hath made all his servants, an holy Priesthood toward God, though for order sake, and better edifying of the Church, there ought to be a distinction between the Pastor, and people. As also in placing the people a great way off, that they only see and gaze, but hear little, they hinder their edifying and instruction: contrary to the Apostles rule, Let all things be done unto edifying.

1. Observ. God requireth diligent and cheerful service.

Vers. 1. IN them thou shalt make Cherubims, &c. God seemeth to be delighted with these similitudes of Cherubims, which were winged to show their speed and agility: to show that he is delighted in those, qui summa diligentia verbum ejus faciunt, which are diligent in performing his word, Oleaster. As the Prophet David saith, I will run the way of thy Commandments, when thou shalt enlarge my heart, Psalm. 119.32.

2. Observ. That we should be inwardly adorned, and not make a fair show outwardly.

Vers. 37. THou shalt cast five sockets of brass for them. Men use to set the fairest show outward; so doth not God: without are sockets of brass, but within sockets of silver; to teach us, that Christians should not make a fair show outwardly, but seek to adorn the inward man, Oleaster. As it is in the Psalm 45.13. The Kings daughter is all glorious within. So S. Peter teacheth women, that their apparelling should not be outward, with broidered hair, and gold put about, but that the hid man of the hear • be uncorrupt, &c.

3. Observ. God revealeth himself more and more to his children.

FUrther, whereas one coming into the Tabernacle, at the first entrance saw brass, but going in further, the light of the golden candlestick directing him, he saw nothing but gold: So the more one looketh into God's secrets, being illuminated by the Spirit, he shall find everything still more glorious, and heavenly, Borrh. As Job at the first had heard of God but by the ear; but having had comfortable experience of his mercy in his affliction, then he saw him with the eye.

QUEST. I. Why the Lord commanded an Altar to be made, and of the bigness thereof.

Vers. 1. THou shalt make thee an Altar. 1. Seeing the chief part of God's external worship then consisted in sacrifices, it is necessary that an Altar should be made, whereupon their sacrifices should be offered; and the same but one, and in one place, lest it might have given them occasion to think, pluribus diis sacrificari, that they sacrificed to many gods, Tostat. quaest. 3. 2. This Altar was but three cubits high, of an indifferent heighth, that the Priests might with a little help stand up, and conveniently minister at the Altar, Tostat. But the heighth of three cubits was more than any man could reach unto to minister, as Augustine thinketh, seeing four cubits is just a man's height, Junius: and therefore it is like, that although there were no steps made to the Altar, yet there might be some slope going up, that the Priest might ascend as it were by degrees: for how else could they afterward have ministered upon Solomon's Altar, which was ten cubits high? 2 Chron. 4.1. Iun. in cap. 20.26. 3. It is called four square, not in respect of the whole Altar, for it was not so high as it was broad and long: but it is so called in regard of the length and breadth, as is shown above, which was four-square, every way five cubits. 4. There were two Altars, this of the burnt offerings, of brass, and the golden Altar of incense, chap. 30.1. Tostat.

QUEST. II. How fire was made upon the Altar, framed of wood.

OF Shittim wood. Here Augustine moveth a doubt, how this Altar could be made of wood, seeing that the sacrifices were burnt upon it, and the fire never went out. 1. Some answer, that praservatum fuit eo miraculo quo & locus sacrificiorum à muscis ; that both the wood and brass that covered it were preserved, that they consumed not with the fire, as the place of the sacrifices was preserved from flies, Lippoman. So also Oleaster. But we need not run unto miracles, where other probable reasons may be yielded. 2. Beda answereth out of Jerome, that Altaris ligna, quae de lignis paradisi sunt, non cremantur igne vicino ; That the wood of the Altar, which are of the wood of Paradise, were not burned by the fire, which was near it, &c. And Beda himself telleth of a certain kind of wood, which quanto plus arserit, tanto mundius inveniatur, &c. the which the more it burneth, the more pure it is. But, as Hugo de S. Victor reasoneth, if the Altar were made of a wood that could not be consumed with fire, Quid opus fuerit areis laminis, &c. What needed it to be covered with brazen plates? And yet it must be confessed, that seeing the fire never went out upon the Altar, and so the brass without being continually hot, must needs also heat the wood within, that there was some extraordinary thing in it, as the fire of the Altar burned still, neither was quenched with any rain, is Tostatus observeth, qu. 9. 3. Lyranus thinketh, that as the wood of Shittim, were imputribilia, sic & incremabilia, was not apt to corrupt, so not easy to be burned and consumed. But it is against the nature of wood not to yield unto the fire. 4. Tostatus with others think, that the Altar being hollow was filled up in the midst with earth, and upon the earth was the fire made, which came not near the sides, the Altar being five cubits broad, and as many long, qu. 4. But if the Altar had been so stopped with earth, there should have been no place for the grate, which was put within. 5. Therefore Josephus opinion is better: Cratem pro faculo suppositam habens ; That it had a grate put above instead of an earth: in illo cribro composita ligna ardebant ; the wood was laid in order upon that grate, and so burned, which grate was a • l of brass. Add hereunto, that the Altar was covered with thick plates of the brass, to defend the heat: And the wideness and length of it was such, as that the fire needed not come near the sides. 6. Tostatus thinketh, that it was not totum coapertum aere, all the altar was not covered with brass, but only midway, so far as the grate went. But Montanus saith better, Totum erat laminis aereis obductum ; That it was all covered with plates of brass, both within and without: and this is more agreeable to the text, that saith, Thou shalt cover it with brass: which being set down without any limitation showeth that all the Altar was so covered.

QUEST. III. Whether the Altar were made of boards.

ANd whereas it is appointed to be made of Shittim wood: 1. Cajetan thinketh that it was not made of boards of Shittim wood: nay he saith, Nullae concurrebant tabula ; There went no tables to the making of the Altar. And whereas it is said, verse 8. Thou shalt make it hollow of boards; Cajetan interpreteth it, vacuum tabularum, void of boards, quite contrary: and Oleaster misliketh not that sense. 2. But the better reading is, cavum tabularum; hollow with boards: or, hollow of boards ; as read Chaldee. Iun. Vatab. Pagnin. and the Septuag. 〈 in non-Latin alphabet 〉 , a boorded hollow shalt thou make it: it was therefore, canuminstar arcae, hollow like a chest without bottom or cover, Osiander: and because the Altar was most holy, and sanctified whatsoever was offered upon it; as our blessed Savior saith, Ye fools and blind, whether is greater, the offering, or the Altar which sanctifieth the offering? it is like it was made close, tha • it might be more secret, and so the more reverenced.

QUEST. IV. How this place agreeth with that, Exod. 20.25. where the Altar is prescribed to be made of earth, or unwrought stone.

Vers. 1. OF Shittim wood. This should seem to be contrary to that Law, Exod. 24.25. where the Altar is commanded to be made of earth, or unhewen stone; how then could it be made of wood? 1. Some answer, that God which made that Law, might also abrogate it, Tostat. qu. 4. But it is not like that God would give unto Moses contrary Laws almost at the same time. 2. Tostatus hath another answer, that the end and scope of that Law is here kept: for they were commanded to make an Altar of earth, or of rough stone, ne fierent in altari aliquae imagines, that there should be no images made in the Altar, lest it might have been an occasion of idolatry: the intent of the same Law is here kept, because this Altar was made plain without any figure or portraiture. But where a Law is made, not only the scope and intent of the Law, but the letter is to be kept: and beside, the reason there given of the Law why they should use unwrought stones is this: If thou lift up thy tool upon them, thou hast polluted them, verse. 25. The same reason as well restraineth the lifting up of the tool upon wood, as well as stone. 3. Cajetan answereth, that in the other Law, altaris nomine intelligitur corpus altaris, by the name of the Altar is understood the body of the Altar, upon the which the fire was made. But here by the Altar is understood, id quod ambit altare, that which compasseth the Altar, &c. and was but as the walls and sides of it: and within it was filled up with earth, whereupon the fire was laid, Tostat. But here the whole Altar is described, with the hearth and all, which was the grate, as afterward shall be shown, and beside it was hollow, therefore not filled up. 4. Therefore Junius his solution is best, and Gallasius hath the same: Illatumultuaria esse voluit, quia temporaria, &c. He speaketh there of Altars to be made upon the sudden, upon some extraordinary occasion, which were but for a time, and so were to be dissolved again; such as Samuel and Elias made: but this Altar was to remain and continue.

QUEST. V. What the horns of the Altar were, and to what use.

Vers. 2. THou shalt make unto it horns, &c. 1. Lippoman thinketh, that these were not made indeed after the similitude of the horns of bullocks, or goats, but they were certain shining ornaments, that came out in the four corners, as Moses had not horns, (where the same word is used) but his face shined: so he thinketh, that these comings out in the corners of the Altar were only for ornament. But it shall appear afterward, that there was a necessary use of them: neither is there any necessity here to depart from the literal sense of the word. 2. Some think that these four horns were certain little pillars that went up straight in the corners, they were not crooked like horns, R. Solomon, Osiander. But why then should they be called horns, if they had not any such likeness or resemblance? 3. Arias Montanus in his description, maketh them to be plain corners coming out straight without any turning upward or downward. But the contrary appeareth, Ezech. 43.16. where it is said, the homes shall go upward. 4. Therefore according to the signification of the word, erant figurae forte corun, they had the proportion (it is like) of an horn, Cajetan: which were not only for ornament, but for divers uses: 1. Unto these horns they used to bind their sacrifices, Psalm. 118.27. 2. The horns of the Altar were a sanctuary to them which laid hold of them, as is evident in Joab's practice, 1 King. 2. P • large. Ma • bach. 3. Oleaster also thinketh, that they served to hold up the grate, which hung within the Altar, upon the four horns by rings and chains. 4. They also signified, that God was the strength of Israel, as David calleth him the horn of his salvation, 1 Sam. 22.3. Gallas. 5. And upon these four horns or corners did they use to sprinkle the blood of the sacrifices, whereby was shadowed forth the blood of Christ, that should by faith be sprinkled into the four corners of the world, Simler. 6. Tostatus imagineth another use of these horns, to hang the brazen instruments and vessels upon, which were of four sorts: as it followeth in the next verse, quast. 4. But he is deceived in following the vulgar Latin: there were five several kinds of instruments, and not four only.

QUEST. VI. Of the vessels and instruments belonging to the Altar.

Vers. 3. THou shalt make his ashpans, &c. 1. The first word (sir) signifieth ollam, or lebetem, a great pot or caldron, a great vessel made to receive such things as were put into it, whether they were dry or liquid. They had pots and caldrons beside, to seeth the flesh of the sacrifices in; but these were not to that end, they served only to receive the ashes, as it is expressed in the text. Tostatus thinketh, that the vessels wherein the flesh of the peace offerings was sod, were not consecrated vessels, but such as they provided, which brought the sacrifice, to whom it belonged to seeth the flesh, and then to give the Priest his due, as may be gathered, 1 Sam. 2.13, 14. where the Priests boy came to him that boiled the flesh, and thrust in his fleshhooke, and took up that which came next to hand. And beside, Levite. 2.28. it is thus prescribed, that the earthen pot wherein the flesh of the sin offering was sodden, should be broken; if it were a brazen pot, it should be scoured: but if they had been consecrate vessels, they were holy already, they needed not to be so purged. But herein Tostatus is deceived, he maketh all the offerings alike, whereas that Law in Leviticus is concerning the sin offering, which was so holy, that even the Priest was to wash his ministering garments, if any of the sin offering dropped upon it, even in the holy place: therefore the vessels, though otherwise consecrate, after they had touched the sin offering, were to be cleansed, as well as the Priests consecrate garments: therefore it is like, that there were other peculiar vessels appointed for the seething and dressing of the flesh of the sacrifices, in the court of the Tabernacle, though these here expressed, served only for the Altar.

2. The next instrument is jaghim, which some interpret, scopas ; beasomes, as Vatab. Pag • in. Genevens. But seeing all these were made of brass, it is not like they were beasomes: some take them for firetongs, Lat. Tostat. But they were an instrument, quo cineres removebantur, wherewith the ashes were removed, Oleaster. They were then (palae) the fire-shovels, which took the ashes from the Altar, Iun. Montan. Osiander. They are called jaghim, of jaghah, to remove or take away, as Isai. 28.17. The hail shall sweep away, or take away the vain confidence.

3. The third sort is misreketh, which cometh of zarak, to sprinkle: they were not to sprinkle with, as Montanus translateth them, aspersoria, the sprinkles, being made of brass, neither to carry the ashes, Osiander. For to that end were the two former instruments: but they were pelves sparsoria, the sprinkling basons, which held the blood, Vatab. Pelves ad fundendum sanguinem, basons to pour out the blood, Hugo de S. Victor. So Junius reads, crateras, bowles, goblets. This third kind is omitted by the Latin Translator.

4. The fourth kind is mazleg, which some take to be a fire-forke, which served lignis componendis, to couch the wood upon the fire, Osiander. The most take it for a fleshhooke, 〈 in non-Latin alphabet 〉 , Sept. fuscinula, Iun, an hook which served to pull the flesh out of the pot, as 1 Sam. 2.12. Tostat. Oleaster. It is like they had fleshhookes to that purpose; but this being appointed for the Altar, served to this end, Quibus carbones & partes victimarum componebantur ; wherewith the coals and parts of the sacrifices were laid in order, Pelarg.

5. The last word is machta, which some translate forcipes, tongs, Iun. Montanus. But there is another word used for tongs, Isa. 6.6. melekachaim, of lakach, to take: some take them for censers, Chal. Genev. as the word is sometime used, Numb. 16.12. But the censers were no instruments belonging to the brazen Altar: they were therefore certain fire-pans, which they kept the fire in, of chatah, to take or receive, as Isai. 30.14. There is not a sheard found, to take fire from the hearth: there the same word is used. The use of these fire-pans was ad portandas prunas, to carry the coals, Hugo de S. Victor. To transport them to the Altar of incense, Cajetan. Ad fovendum ignem, and to keep sire in, when they covered the Altar, Osiander, Marbach.

QUEST. VII. Whether all the instruments were of brass.

Vers. 3. THou shalt make all the instruments thereof of brass. 1. Cajetan thinketh, that all the instruments fit for the service of the Altar, are not here named: and therefore this general clause is added. But it is evident, chap. 38.3. that those five sorts were all the instruments that belonged to the Altar. It will be objected that the tongs, which the Angel took a coal with from the Altar, are not here mentioned. It may be answered, that although they be not here expressed in that very word, yet the fire forkes here mentioned, which some call sorcipes, firetongs, were to that use, and under that name they may be comprehended, or under the last, as Iun.

2. Josephus thinketh, that all these instruments were of gold. But therein he evidently doth contradict the text, which saith, Thou shalt make all the instruments of brass.

3. It is evident then, that nihil ex ferro admittitur, nothing is made of iron, Cajetan. It will be demanded then, wherefore, as well the iron, as brass, which they took in the spoil of Jericho, Josh. 6.19. was consecrate to the Lord, and was to come into the Lord's treasury. Tostatus answereth, that the iron might serve to divers purposes, though it were not used to make any of the vessels or instruments of the Tabernacle: as to make hammers of, for the Levites to take down, and set up the Tabernacle; as also hatchets to cleave the wood, and knives to slay and dress the sacrifices, qu. 5.

QUEST. VIII. Whether the grate made to the Altar were set within or without.

Vers. 4. THou shalt make unto it a grate like networke. 1. Some think that this grate was put on the outside of the Ark, and compassed it round about, a cubit and half from the bottom: and it was rather ad pulchritudinem, quam necessitatem, for beauty and comeliness of the work, than for any necessity. And within they say the Altar was filled up with earth, whereon the sacrifices were burnt, Tostat. Lyranus. following R. Solomon: So also Osiander, Pelarg. Marbach. And Cajetan defineth how large this grate was, 20. cubits square to compass the Altar round about, and a cubit and half high from the ground. And that it was made like unto a sieve with networke, with small holes; that both the fire might be seen thorough it, and yet it might keep the wind from the flame.

Contra. 1. The text showeth, that this grate should be in the midst of the Altar; but if it compassed it round a cubit and half high, it was not all in the midst, it was as well in the bottom, as in the midst. 2. If this grate were without, it should seem to be of no great use, and as it were a superfluous part: for it was unfit being full of holes, to keep off the wind; and the Altar was compassed with boards round, that it needed no such defense. 3. And if this grate were not placed within, the chief and principal part of the Altar should be omitted, where the fire should be made, and the sacrifices burnt. 4. Whereas they say it was filled up with earth in the midst; Ribera showeth it was rather raised with stones, which he would prove by that place, 1 Macchab. 4.44. where it is said, They destroyed the Altar of burnt offering which was defiled, and laid up the stones upon the mountain, &c. till there should come a Prophet, that should show what should become of them. But it seemeth that Altar was made all of stone, and not filled only with stones; for to what end should they be reserved, if they had been rough and unwrought stones? and the rest of the Altar had been as well defiled, as the stones, if it had not been all made of stone.

2. Some Hebrews are of opinion, that the Altar was ten cubits high, and this grate served as a step for the Priests to stand upon, and minister upon the Altar, which was three cubits above the grate, which, they say, covered seven cubits below: so that where the Altar is said here to be three cubits high, they say that part of the Altar is only meant, that was above the grate.

Contra. 1. But it had not been possible to have carried an Altar of that heighth upon bars, which were made to bear it, verse. 7. and seeing the grate came up to the midst of the Altar, if it were ten cubits high, then there must be five cubits still remaining above the grate, which had been too high for any man to reach unto. This grate was not then made for any such use, to stand upon.

3. Some think that this grate was put within the Altar, and that it had an hearth beneath about the midst of the Altar, with a door in the side to put in the coals, and take out the ashes: and the grate was in the top almost equal with the brim of the Altar, whereon they laid the sacrifice, which was consumed by the flames which ascended thorough the grate. So Beda, whom Ribera followeth, and Oleaster.

Contra. 1. This opinion seemeth to be grounded upon the error of the Latin Translator, who interpreteth the word carcob, which signifieth the circuit or compass, arula the hearth, thus reading, chap. 38.4. he made a brazen gate of networke, and under it in the midst of the Altar, an hearth: whereas the true reading is this, under the compass of it, beneath in the midst of it. 2. The grate was in the midst of the Altar, therefore not in summitate, in the top, as Ribera. 3. If any such door had been made in the side, it is like it should not have been omitted in the description of the Altar, it being so necessary a part. 4. And this opinion is contrary to the text, Levite. 1.8. where it is shown, that the sacrifice should be laid upon the wood: they were not then put asunder. Tostatus urgeth this place, which Ribera only answereth, denying that it concludeth any such thing, standing upon the Latin text, which only hath desuper ordinantes, laying in order above, which he understandeth of the grate: whereas the words according to the original are, they shall lay the parts in order upon the wood.

4. I prefer then the opinion of Josephus: Cratem pro facula superpositam habens ; That the Altar had this grate instead of an hearth, and that the ashes and imbers fell thorough it to the ground. So also Iun. Montanus: and the ashes so falling down to the ground might be conveniently taken thence by the Levites, Lippoman. This best agreeth to the description: for thus we shall have an hearth for the Altar, which otherwise should be omitted: the Altar shall be left hollow, verse. 8. and the grate is placed by this means just in the midst, being put within the Altar, and so resting in the middle. It was made like unto net-work with small holes, not very wide, for then not only the ashes but the fire, and some parts of the flesh might have fallen thorough, Iun. Cajetan also giveth this note, that it is resembled both to a sieve or grate, and to a net: ut aliquid cribri, & aliquid retis intelligeremus ; that we should understand it had part of a sieve, part of a net: it was in fashion like a net, but the holes were small, as in a sieve.

QUEST. IX. Of the rings of the Altar, whether they were put to the grate or to the Altar.

Vers. 4. ALso upon, or at the grate shalt thou make four brazen rings, &c. 1. The Latin Interpreter, and they which follow him, are driven here to a great streit: for in this place he readeth; Quos pones subter arulam altaris; Which rings thou shalt put under the hearth of the Altar. Here he maketh the rings under the hearth, which was under the grate: but chap. 38.5. he readeth, Fusis quatuor annulis per to • idem reticuli extremitates; He cast four rings by the four ends of the net or grate. Then were the rings both above the hearth, for so the grate was, and under it. Tostatus is driven to this shift to say, that they were secundùm unum modum subter, in one respect under it, in another above it: in respect of the heighth of the Altar the rings were under it; but considering the rings were without, and the grate with the hearth within, they might be said to be above. Contra. 1. But so the rings are well said to be without, not above, seeing they were further from the brim of the Altar by this description, than the grate. 2. This inconvenience is better avoided, in having recourse to the original, where the word is carcob, which signifieth the circuit or compass, and is referred to the Altar, not an hearth with relation to the grate, as is before shown.

2. Oleaster thinketh that these rings were made in the ends of the grate, and that it did hang upon the horns of the Altar by these rings. So also Ribera, who thinketh, that beside these four rings belonging to the grate, there were four more in the Altar to bear it by. Contra. The contrary appeareth, chap. 38.5. He cast four rings of brass for the four ends of the grate to put bars in, &c. There were but four rings made in all: the same rings which were made for the grate, served also to carry the Altar.

3. Montanus thinketh, so also Genevens. in their description, and Ribera, that the grate had four feet, whereupon it stood within the Altar, and was lift up by the rings, to be taken in and out, as occasion served. But seeing the rings of the grate are expressed, why should the feet be omitted? It is not safe without good warrant, to supply that which is not in the text expressed.

4. Some think that the grate was fastened with nails unto the Altar, as Oleaster reporteth their opinion: but it seemeth by the text the grate settled in his place, by the very putting of it into the Ark, without any other fastening, verse. 5.

5. Others, that place this grate without below in the compass of the Altar, think that the rings were set into the Altar, at the four corners of the grate. But this opinion is at large confuted before, quest. 8.

6. This then remaineth, that these rings were not set to the grate, but they were put into the Altar, in that place where the Ark rested within; so that the preposition ghal is not to be translated here, upon, but rather secundùm reticulum, after, or according to the grate, Iun. or ad rete facies, thou shalt make them at the grate, Vatabl. So is the preposition ghal taken, verse. 21. the veil, which was not upon, but towards, or near the testimony. The rings then were fastened without, for the bars to go thorough to bear the Ark, and within the ends or hooks of those rings were a rest for the grate, Junius. Rete intus erat, &c. sustentatum uncinis & anulis ; The grate was within the Ark, &c. being held up with the hooks and rings in the corners of the Ark, Lippom. Thus this grate was as the hearth for the fire and wood to be couched upon, being therefore made all of brass, not of wood covered with brass, as the rest of the Altar: and it being in the midst of the Altar a cubit and half deep from the top, the fire might play and burn clear, being fenced in by the sides of the Altar from wind and weather.

QUEST. X. Of the mystical interpretation of the Altar.

THis Altar is thus mystically applied: 1. Gregory by the Altar understandeth the penitent heart: Vbi ex moerore compunctionis ignis ardet, & caro consumitur ; Where by the grief of heart the fire of compunction is kindled, and the flesh is consumed, &c. and by the two Altars, the one of incense, the other of burnt offerings, he saith, are set forth two kinds of compunction; the one proceeding of love, the other of fear. 2. Beda by the Altar likewise would have signified, the hearts of the faithful; by the five cubits in length and breadth, the mortifying of the five senses; by the four horns in the corners, the four moral virtues; the divers vessels and instruments, signify the divers actions of the faithful, whereby they serve their Creator: by the grate is set forth the place, which the elect do prepare for God in their hearts: by the four rings, the four Gospels; and by the bars, the Preachers which propagate the truth. To the same purpose Ribera following Beda. But these mystical applications are somewhat curious. 3. This Altar rather signifieth Christ himself, who was sacrificed for us upon the Altar of the cross: of him the Apostle speaketh, Heb. 13.10. We have an Altar, whereof they have no authority to eat, which serve in the Tabernacle. 2. By the horns is noted the power of our Savior, who both is the horn of our salvation, and with these horns will push at the enemies of his Church. 3. By the hollowness and emptiness of the Altar is signified the humility of our blessed Savior, qui se exinanivit, who abased or emptied himself, taking upon him the form of a servant. 4. By the bars and other vessels, are described the Ministers of the Church, which carry the truth by preaching from place to place, purge the Church, and nourish the heat or fire of charity, Pelarg. Marbach. Borrh. Osiander.

QUEST. XI. Whether one court were made, or two, or more.

Vers. 9. THou shalt make the court of the Tabernacle. Here is but one court described; and yet David in the Psalms maketh mention of courts in the plural, as Psal. 84.2. My soul longeth, &c. for the courts of the Lord: and Psal. 92.19. and in other places. 1. Calvin thinketh, writing upon this place of Exodus, that there were two courts, unum sacerdotale, alterum commune totius populi ; one of the Priests, the other common for all the people. But howsoever the courts might be increased afterward, it appeareth here by Moses description, that there was but one, in the midst whereof was the Tabernacle. 2. Some think, duo quadrata hoc spatium continet, that this large court was divided into two squares; one where the Tabernacle was, the other where the Altar of burnt offering stood, and each of them was fifty cubits square, Simler. But howsoever the Tabernacle was situate, there was no division of the court: for then it should have been separated with pillars and curtains, as the rest of the sides; but there is no mention made of any such. 3. I rather think therefore with Junius: Hoc institutum fuisse temporarium, dum ambulatoria fuit Israeliturum respublica, &c. That this was but appointed for a time, while the Israelites had as it were a walking and removing common-wealth: but afterward the courts were enlarged and distinguished, as there was one of the Levites apart, another of the men apart, and of the women apart; for the better expedition both of the Ministers, and of those which came to worship. Neither herein did they depart from the first institution, of retaining the substance; they did alter some fashion and circumstances of the place, as might seem most fit for the furthering of the service of the Tabernacle.

QUEST. XII. Why the court was made, and of what largeness.

NOw this court was thus appointed to be made: 1. Because it was fit and requisite, both in respect of the brazen Altar, which could not stand within the Tabernacle, because the fire and smoke would have annoyed it, and spoiled the hangings: and the Altar being consecrated to holy uses, was not to stand in any profane and common place: as also the majesty of the Tabernacle, and the sanctity and reverence of the place so required, that it should be fenced about, and none be suffered to come near it, Tostat. qu. 7. 2. And it was fit to be made of a large capacity, one hundred cubits long, and fifty broad; both for the stretching out of the cords, which being fastened unto brazen pins in the ground, did bear up the Tabernacle: as also for the divers services of the Levites, which were performed in the outward court; and because of the number of the officers, who were admitted to come in, there to eat and drink of their peace offerings before the Lord, Deut. 12. and 16. Tostat. qu▪ 8.

QUEST XIII. How the Tabernacle was situate in the midst of the court.

HOw the Tabernacle was situated in this court, it is also questioned: 1. Tostatus reporteth the opinion of some, that think the Tabernacle was set wholly without the court; and that this court was a square place compassed in with pillars and curtains by it self, yet not far from the Tabernacle. Contra. 1. Then this court should have been superfluous, if the Tabernacle had not been within it, not consequently the Altar, which was at the door of the Tabernacle, chap. 29.42. for to what use should it have served, if there had been no holy ministration there? 2. It is contrary also to the text, chap. 40.33. where it is said, he reared up the court round about the Tabernacle: then it must needs follow, that the Tabernacle was within it.

2. Cajetan and Lippoman think that the Tabernacle was equally distant both from the sides, that is, twenty cubits from the North side, and as many from the South, the Tabernacle being ten cubits broad, and so we have the breadth of fifty cubits: and likewise he thinketh, that the Tabernacle containing in length thirty cubits, the rest of the length, which is seventy cubits, was equally divided: that the Tabernacle was pitched in the length 35. cubits from the East, and 35. cubits from the West. But this is not like, as Tostatus well noteth, that there was no more space left before the Tabernacle, than behind, seeing all the services of the Levites, and the offerings of the people were before the Tabernacle; and that part behind seemed to be a void place. Josephus indeed saith, Tabernaculum statuit in ejus medio ; He set the Tabernacle in the midst, &c. But we need not understand precisely in the very midst: it was set within, and the court did compass it round about.

3. Montanus in his description of the Tabernacle, though he set not down a certain proportion of distance between the ends of the Tabernacle, and the ends of the court, East and West, yet seemeth to join the Tabernacle, by the sight of his plat, as it were ten cubits from the West-end: and he alloweth a greater space in length, from the East-gate of the court unto the East-end of the Tabernacle, than from thence to the West-end of the court. But then the standing of the Tabernacle should not observe an uniform proportion, it being further from the sides, namely, twenty cubits, than from the West-end.

4. Thererore I prefer their conjecture, which think that the length of the Tabernacle, with the space between the most holy place, and the West-end of the court, contained fifty cubits, half the length of the court: that is, the length of the Tabernacle thirty cubits, and twenty cubits the space between the West-end of the Tabernacle and the court: and the other fifty cubits remaining in the length, were extended from the door of the Tabernacle to the door or entrance of the court, Borrhaius, Pelarg •• : for thus the Tabernacle of every side, saving before, shall observe a due proportion of distance, being twenty cubits on the three sides, removed from the walls of the outward court.

QUEST. XIV. Of the hangings which compassed the court, the fashion and bigness of them.

Vers. 9. THe court shall have curtains of fine twined linen, of an hundred cubits long for one side. 1. These curtains or hangings were not so costly as the other which covered the Tabernacle; for these only were made of fine linen, not of blew silk, purple, and scarlet, as the other: neither were they wrought with Cherubims as the other: the reason whereof may be this, lest the sight of images and pictures might have been an occasion of idolatry unto the people, Tostatus quaest. 8. 2. R. Solomon thinketh, that they were made with eyes and holes like net-work, that the people might see thorough. So also Lyranus. Iun. Oleaster. For the word is kelagh, which signifieth a sling or casting net: some think it was wrought with the pictures of a sling; but that is not like; the curtains rather were full of networke, for the reason before alleged. 3. For the length of these curtains, they were neither all one curtain, as Calvin thinketh, on one side, an hundred cubits long, for they had been too cumbersome to carry: nor yet were they so narrow, as a cubit, as Simlerus would gather, verse. 15. There shall be on the other side fifteen hangings, for cubits must be supplied, as in the former verse, There shall be hangings of fifteen cubits. But Lyranus conjecture is more probable, that they were five cubits broad, from pillar to pillar, which stood five cubits asunder, and so were joined and coupled together. 4. These hangings were an hundred cubits long on one side, and an hundred on the other, and 50. on each end, so that they made in all 300. cubits.

QUEST. XV. Of the situation and placing of these pillars.

Vers. 10. IT shall have twenty pillars, with their twenty sockets of brass, &c. 1. These pillars being twenty on each side, and ten in each end, do make in all sixty pillars: whereof two must be imagined to stand in each corner, for otherwise there would fall out 22. on a side, or twelve at an end, if they stood in like distance one from another, or if ten be counted at the ends with the corner pillars, there will be beside them but eight at an end, and so there should want four pillars of the number: therefore Cajetanes conjecture is more probable, that there were two pillars in each corner, to make up the full sum of sixty pillars, than Montanus description, wherein the corner pillars are counted both of the number of the ten in the ends, and of the twenty pillars in the sides. And further, these pillars were set on the inside of the hangings, as Gregory saith, Iutus columnae immobiles stant, foris paxilli funes continent ; The pillars stood immovable within, and the pins held the ropes without, super Ezech. hom. 5. Josephus also saith, it was so hanged about, Vt nihil à pariete differ videretur ; that it seemed little to differ from a wall, Lib. 3. de Antiquit. cap. 5.

2. Concerning the height of these pillars, both Montanus is deceived, who thinketh they were nine or ten cubits high: and Procopius who followeth the Septuagint, who read in the 15. verse, Quindecius c • bitorum velorum altitudo ; The heighth of the curtains of 15. cubits: which Augustine would thus help, Qua jacentium latitudo, erectorum altitudo est ; That which is the breadth of the curtains lying, i • the height standing, &c. as though they should call that the heighth which is the breadth: but there is no such word in the original, that signifieth heighth. They were then but five cubits high, as Josephus saith, and it is evident in the text, v. 18. The heighth shall be five cubits, which was but half the heighth of the Tabernacle, so that it might well be seen and discerned; and yet it was higher, than that one might look over, Tostat. quaest. 8.

3. The distance also of these pillars was five cubits off each from the other, as may be thus gathered: there were twenty pillars on a side, which was an hundred cubits long; and ten pillars were in the ends, of fifty cubits broad: so there were ten pillars in fifty cubits, and twenty in the length of an hundred cubits, and sixty pillars in the compass of three hundred cubits.

4. For the matter, whereof these pillars were made, there is also some question. Lyranus thinketh they were all of brass: So before him Josephus, whom Ribera followeth: Simler • s is of the same opinion. Lyranus would prove it by the Latin text, chap. 38.10. Columnae area viginii; The brazen pillars twenty: whereas the true reading is, their pillars were twenty, and their brazen sockets twenty. Montanus therefore thinketh more probably, that these pillars were of the same wood, which the former were of: the four pillars in the entrance of the most holy place, and the five pillars in the door of the Tabernacle, chap. 26. verse. 32.37.

5. Josephus also thinketh, that the heads of the pillars were of silver, so also Simlerus. Tostatus thinketh they were not the heads of the pillars, but of certain rods, two of each side, which stood up above the pillars: but no such rods are mentioned in the text: neither doth the word vavim signify the heads of the pillars, but rather the hooks, as is shown before, chap. 26 quast. 24. they were, clavi capitibus curvatis instar litera 〈 in non-Latin alphabet 〉 . va • . certain nails with crooked heads like the letter vau, Iun. The heads of the pillars are not then spoken of, but their hooks and fillets, which were of silver, and their sockets of brass. It is like also, that the heads of the pillars were overlaid with silver, as may be supplied out of chap. 38.28. He overlaid their chapters, and made fillets about them: so also thinketh Montanus.

6. These pillars also had certain fillets or circles of silver, which compassed them round: wh • ch Lyranus thinketh were only upon the heads of the pillars: but they were overlayed with silver, as is before shown, and therefore they needed no such fillets. Tostatus thinketh they were all over the pillars, which may seem to be more probable, because as the other pillars were overlayed with gold, chap. 26.32.37. so it is like, these were done about with silver: and because it is said, chap. 38.28. that the fillets were made about the pillars. And this also may further appear, by the use of these fillets, which was, as Junius thinketh, to bind the curtains and fasten them to the pillars. Concerning the fashion of these fillets, Tostatus following the Latin Translator, thinketh they were caelaturae, certain knots and flowers▪ graven or carved about the pillars. But the word casuk, signifieth a circle. Oleaster imagineth them to have been like unto hoopes about a barrel: Cajetan thinketh they compass • d the pillars from top to the bottom going still about, like unto a wild worm: which kind of wreathing of the fillets was more comely to see unto.

7. Another thing to be considered in these pillars, is, their sockets, or foot-stalls, which Lyranus following Josephus, thinketh to have been made sharp, and so driven into the ground, as the other foot-stalls, set under the boards. Tostatus maketh a difference between these sockets, and the other in the Tabernacle, he taketh that these were plain, and lay flat under the pillars, as now pillars are made to stand upon their square-bases, or bot-bomes. But of the two, it is more like that these sockets were set into the ground, than the other, because these were of brass, the other of silver, which were more precious, than to be still in the ground; for then a courser metal would have served as well as silver. But yet because no mention is made of the tenons to go into those sockets, as before in the description of the boards; it seemeth that the pillars were wrought into these bases, not to be severed from them, as the boards were from their sockets.

8. There remaineth only one doubt, how these pillars were fastened. Josephus, as he is before alleged, thinketh that the sockets of the pillars were made piked and sharp below, like unto a spear-head, which were driven into the ground. So also Lyranus, Ribera. But Tostatus thinketh otherwise. And Josephus addeth, that the upper end of the posts or pillars, were fastened by rings, with cords and brazen pins, or stakes of a cubit long into the ground, to keep them steady against the wind and weather. And this may be gathered out of the 19. verse, where it is said that all the pins of the court were brass, which were driven into the ground. Cajetan further thinketh, that there were catenae aduncae, ligantes columnas inter se, certain chains with crookes, that fastened the pillars one to another. And so it is more probable, that the posts were fastened by cords and pins, than driven into the ground, for the more speedy removing of the Tabernacle.

QUEST XVI. Of the gate of the Tabernacle.

Vers. 14. ALso hangings of fifteen cubits. Now followeth the description of the gate or entrance of the court, in these three verses following: 1. The East side of fifty cubits is thus divided: in the midst was the space of the entrance of twenty cubits long, consisting of four posts and pillars, and of each side remained fifteen cubits, and three pillars, to make up the number of ten pillars, and fifty cubits at the end. 2. Augustine is here deceived, who thinketh that these 15. cubits were the sides of the court North and South, and the twenty cubits were the East end: so he saith, Erat hoc atrium latius quam longius, this court was broader than longer, for he maketh the forefront in the breadth twenty cubits, and the sides but fifteen cubits: and he saith further, Latera fuisse obliqua, that the sides went aslope. Oleaster also is deceived, who thinketh, that as twenty cubits and four posts, are allowed for the East gate or entrance, so fifteen cubits and three posts are allotted of each side, for the North and South-gate, or entrance: whereas mention is made but of one gate of the court, verse. 16. and beside, all this from verse. 14. belongeth to the description of the East end; the other three sides, the South, North, and West, are made an end of before. 3. Now this gate was unlike the other, both for the breadth, it was twenty cubits broad, the gate of the Tabernacle was but ten; so that the whole Tabernacle might be seen and discerned of one standing in the gate of the court. It was also unlike, for the hangings: for this was neither so plain all of one color, as the hangings of the court, it differed from them both in matter and form; they were only made of fine twined linen, this of blew silk purple, scarlet beside, Cajetan. Neither yet was it so curious as the curtains of the Tabernacle, which were wrought with Cherubims, so was not this, Tostat. qu. 27. It was set forth with divers kinds of pictures of flowers, trees, knots, exceptis animantium formis, the forms and shapes of living creatures only excepted, Josephus.

QUEST. XVII. Whether any of the lay people were admitted into the outward court.

THe outward court being thus described, somewhat must be added concerning the use thereof. 1. Some think that the Levites only were admitted to come into this court, as the Priests of the second sort only went into the holy place, and the high Priest only into the most holy place: thus thinketh Ribera, who would seem to prove it by that place, Exod. 40.8. because Moses is bid to hang up the hanging or veil at the court gate: which was made twenty cubits wide, that the people might see the whole Tabernacle, and not desire to come near it. But this place proveth no such thing: it followeth not, because a veil was hung before the gate, that therefore none of the people might come in: the door or entrance was made so wide, that the people might not only see the Tabernacle, but it was so large, because many were to enter that way: and as Cajetan conjectureth, it being twenty cubits wide, it had quin{que} aditus in ingressu, five passages in the entrance, one between every two posts.

2. Lippoman seemeth to be of the same opinion, that none but of the tribe of Levi were suffered to enter: Qu • haberent tam Tabernaculum, quàm Sacerdotes cum Levitis in majori reverentia ; That they might have the Tabernacle, and the Priests with the Levites in greater reverence. But herein consisted rather the reverence to be shown toward the Levites and Priests, that they only were appointed to minister before the Lord, and to present the people's offerings unto God: and the like reverent estimation also they had of the Tabernacle, that although they might see it, and come near it, yet they might not enter into it.

3. I rather think then with Tostatus ▪ that the people which came to offer, were admitted into the court, which was made so large, Vt ipsi offerentes haberent locum, in quo starent tempore sacrificiorum ; that the offerers might have a place to stand in, in the time of their sacrifice • , quaest. 8. And that the people might come into this outward court, it may thus further be proved. 1 Deut. 12.18. it is said, Thou shalt • at it before the Lord thy God in the place which the Lord thy God shall choose, thou, thy sons, and thy daughters, &c. This eating and standing before the Lord, was coram Altari, before the Altar, as Tostatus well interpreteth. 2. The people are commanded to bring their offerings, and present them at the door of the Tabernacle of the Congregation to the Priest, Levite. 17.5. but they could not come to the door of the Tabernacle, but first they must enter into the court. 3. This also appeareth by the practice of the people afterward, 1 Sam. 1.9. Anna is said to have prayed before the Lord, and Eli was not far off, sitting upon a stool by one of the posts of the Temple, which is like to have been one of the posts or pillars of the outward court. David also alludeth to this use and practice: saying, One day in thy courts is better than a thousand elsewhere, Psalm. 84.10. Neither was David only privileged to enter into God's courts; but he speaketh in general of all the faithful and true worshippers: Blessed is he whom th •• choosest, and causest to come to thee, he shall dwell in thy courts: which as Lippoman himself expoundeth, is, Membrum erit Ecclesiae tuae, he shall be a member of thy Church. 4. Beda also having reference unto this entrance and ingress of the people into the court; thus applieth it, Atrium Tabernaculi exterius, inciptentium rudime • ta demonstrate, &c. The outward court of the Tabernacle doth show the condition of those which are beginners, and newly entered into God's Church. Therefore Junius judgment is here to be approved, who thinketh, that although afterward the courts were divided, of the Levites apart, and of the people apart, and of the women by themselves: yet in this Amb • latoria republica, unum fuit atrium commu • e, walking common-wealth (as it were) of the Israelites, there was one common court for all. So also Simlerus, Populus in hoc ingrediebatur ; Into this outward court the people came, &c.

QUEST. XVIII. Whether all the instruments of the Tabernacle were of brass.

Vers. 19. ALL the vessels of the Tabernacle, &c. and all the pins thereof shall be of brass. 1. Tostatus thinketh, that some vessels belonging to the service of the outward court, as for the ministry of the Altar, were of gold, as the bowles and goblets, which were set upon the table of show-bread, which they used in the drink-offerings. And he further is of opinion, that some vessels of brass served for the use of the inward Tabernacle, as the fire pans, which they carried fire in unto the Altar of incense. But it is not like, seeing such a curious distinction is made between the vessels of the Tabernacle, and the vessels of the outward court, that the one should be of gold, the other of brass; and that the Ministers of both places were distinct, for the Levites came not into the Tabernacle, but ministered in the outward court. It is like also, that the vessels were appointed to their several places and services; that neither the brazen vessels were carried into the Tabernacle, nor the gold vessels used abroad in the outward court.

2. Some other think that all the vessels and instruments whatsoever belonging to the setting up, or taking down of the Tabernacle, as the hammers, mattockes, spades, were of brass, Lyranus. Iun. But to what end then served the iron which afterward was consecrated to the use of the Tabernacle? Josh. 6.19. And they may as well say, that the hatchets, to hew wood, and cutting-knives, and cleavers, and such like, wherewith they did slay, flea, and divide the beasts for sacrifice were of brass, which was no fit metal for such uses.

3. Therefore seeing there were three kind of instruments belonging to the service of the Tabernacle, some that directly concerned some act of religion, as the vessels belonging to the Altar; others which were necessary parts of the Tabernacle, though not employed specially to any religious use, as the pins, and nails: and some again, that were no parts of the Tabernacle, but were used only to set up the Tabernacle, and take it down, as hammers, spades, mattockes, and to prepare things necessary for the use of the Tabernacle, as hatchers, knives and such like; the two first kinds must be of brass: it was not necessary the third should; for they were not properly vessels or instruments belonging either to the constitution, or daily service of the Tabernacle. These then might be made of iron and steel, as fittest to make them of, Tostat. qu. 5.

4. By all the vessels of the Tabernacle Cajetan understandeth such vessels and instruments, which were not before expressed, and appointed to be made of gold, yet served for the Tabernacle: as he saith, the brazen nails served to join together the double boards in the corners. But for that use there were rings appointed, chap. 26.24. which were of gold, verse. 29. neither is it like that any brass was used within the Tabernacle, but either gold or silver. Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brazen Altar. But they were at large described before, verse. 3. Thou shalt make all the instruments thereof of brass, so that this repetition needed not. Junius seemeth by the Tabernacle to understand the outward court only. But the words following, as well the pins thereof, as the pins of the court, show that the court is distinguished from the Tabernacle. Therefore I think rather, that this is but an explanation of the former part of the verse, All the instruments of the Tabernacle, namely the pins, not before spoken of, which were fastened in the ground, together with the pins of the court. So Pelican understandeth this verse, Etiam clavi & paxilli non negliguntur ; The very nails and pins are not neglected. And this may further appear, chap. 38.20. where after the description of the outward court, which was made according to the direction given unto Moses in this place, it is added, as this verse is here: But all the pins of the Tabernacle, and of the court round about were of brass ; no other instruments are mentioned but the pins.

QUEST. XIX. Of the mystical application of the court.

COncerning the mystical application of this part of the Tabernacle, namely the outward court: 1. I will omit that curious allegorizing of Beds, who, by the fine linen hangings, the matter whereof groweth out of the earth, and by much knocking, beating, whiting, washing, is brought to that perfection, understandeth the mortifying and subduing of the flesh: by the pillars, the Doctors of the Church, who in respect of the sound of preaching are resembled to brass, and for the purity of doctrine to silver: by the 50. cubits in length, the great Jubile of eternity: by the three posts in the sides, the three theological virtues, faith, hope, and charity. And in this manner Beda goeth on in a large discourse allegorizing every part of the court. 2. Rupertus by this court understandeth the Prophets and Patriarchs, who were as the brazen pins, without the which the court nor Tabernacle could stand: so without their faith the Church of God was not built. The length of 100. cubits, longa • imem significat Patriarcharum spem, doth signify the patient hope and expectation of the Patriarchs. So also Gregor. 3. Procopius by the pillars would have signified the Apostles: and by the brazen sockets, the beautiful feet of those which preach the Gospel.

4. But thus better may this part of the Tabernacle be applied: 1. The great capacity of the court signifieth the amplitude and largeness of the Church, In qua tam periti, quam imperiti habitantes, &c. Wherein both the skillful and unskillful dwelling are pronounced blessed: as Psal. 64.5. Blessed is he whom thou choosest, he shall dwell in thy courts, Borrh. It signifieth also the length of it from East to West, and wideness from North to South, the dispersing and propagating of the Church into all the world, Marbach. 2. The veil set up at the entrance, that all must not be admitted into God's presence, but such as are prepared with humility and repentance, Pelarg. 3. The sockets and pins wherewith the court was stayed, do show, Ecclesiam ita esse firmatam, &c. the Church to be so confirmed and settled, that the gates of hell cannot prevail against it, Osiander. 4. And the ornaments of the pillars, de donis Spiritus sancti nos commonefaci •• t, do put us in mind of the divers gifts of the Spirit, which the Lord hath bestowed upon his Church, to everyone in measure, for the edifying thereof, Marbach.

QUEST. XX. What manner of oil they are willed to bring.

Vers. 20 COmmand the children of Israel, that they bring unto thee pure oil, olive beaten, &c. 1. This charge and commandment is so to be understood, that it was not imposed as an absolute and strict precept under some penalty, if they did it not; but they only hereby were advised, and admonished of the Lord's will; and so charged to do it, as yet notwithstanding they brought it with a willing heart, as they are required to do, chap. 25.2. 2. They are willed to bring of the purest oil, beaten, not pressed out. There were three kinds of oil: first, that which flowed forth from the olive berries of it self, without any forcing and straining, which was the best of all: the second sort was that, which was beaten out of the olives with some beating instrument: the third kind was that, which was made by grinding and crushing them all to pieces. As there are three sorts of wine: one which cometh of the grape in the wine press, without any pressing: the second is forced with treading: the third is drawn forth, by great weights and stones laid upon the grapes. The first of these, as well of the oil as wine, is the best; the second next, the third is the worst. R.